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IGANOSUKE DIVES FOR THE PIPE AND FINDS THE IDOL
TO
THE RIGHT HONOURABLE
SIR ERNEST MASON SATOW, K.C.M.G,
IN REMEMBRANCE
OF HIS KINDNESS IN JAPAN
190835
Preface
THE stones in this volume are transcribed from voluminous
illustrated diaries which have been kept by me for some
twenty years spent in travel and in sport in many lands —
the last nine of them almost entirely in Japan, while
collecting subjects of natural history for the British
Museum ; trawling and dredging in the Inland Sea,
sometimes with success, sometimes without, but in the
end contributing to the treasury some fifty things new
to Science, and, according to Sir Edwin Ray Lankester,
' adding greatly to the knowledge of Japanese Ethnology.'
As may be supposed, such a life has brought me into close
contact with the people — the fisher, the farmer, the priest,
the doctor, the children, and all others from whom there
is a possibility of extracting information. Many and
weird are the tales I have been told. In this volume the
Publishers prefer to have a mixture — stories of Mountains,
of Trees, of Flowers, of Places in History, and Legends.
For the general results obtained in my diaries I have to
thank our late Minister in Tokio, Sir Ernest Satow ; the
vii
Ancient Tales and Folklore of Japan
Ministers and Vice-Ministers of Foreign Affairs and of
Agriculture, who gave me many letters of introduction ;
my dear friend Mr. Hattori, Governor of Hiogo Pre-
fecture ; the translators of the original notes and
manuscripts (often roughly written in Japanese), among
whom are Mr. Ando, Mr. Matsuzaki, and Mr. Watanabe ;
and Mr. Mo-No-Yuki, who drew and painted the
illustrations from sketches of my own, which must often
have grated on his artistic ideas, keeping him awake in
reflection on the crudeness of the European sense of art.
To my faithful interpreter Yuki Egawa also are due
my thanks for continual efforts to find what I wanted ;
and to many Japanese peasants and fishermen, whose good-
nature, kindness, and hospitality have endeared them to
me for ever. Well is it that they, so worthy a people,
have so worthy a Sovereign.
R. GORDON SMITH.
June 1908.
Vlll
Contents
PAGE
1. THE GOLDEN HAIRPIN ....... i
2. THE SPIRIT OF THE WILLOW TREE . . . . .12
3. GHOST OF THE VIOLET WELL . . . . . .19
4. GHOST STORY OF THE FLUTE'S TOMB .... 27
5. A HAUNTED TEMPLE IN INABA PROVINCE .... 36
6. A CARP GIVES A LESSON IN PERSEVERANCE .... 44
7. LEGENDS TOLD BY A FISHERMAN ON LAKE BIWA, AT ZEZE . 47
8. A MIRACULOUS SWORD . . . . . . .56
9. *THE PROCESSION OF GHOSTS' . . . . . .61
10. A FAITHFUL SERVANT ....... 65
11. PRINCE HOSOKAWA'S MOST VALUABLE TITLE-DEEDS . . 71
12. THE STORY OF KATO SAYEMON ..... 75
13. GREAT FIRE CAUSED BY A LADY'S DRESS .... 82
14. HISTORY OF AWOTO FUJITSUNA . . . . . .88
15. A LIFE SAVED BY A SPIDER AND Two DOVES . . 91
1 6. MURAKAMI YOSHITERU'S FAITHFULNESS .... 96
17. A STORY OF OKI ISLANDS . . . . . 101
18. CAPE OF THE WOMAN'S SWORD . . . . . .no
ix b
Ancient Tales and Folklore of Japan
PAGE
19. HOW YOGODAYU WON A BATTLE . . . . . Il6
20. THE ISOLATED OR DESOLATED ISLAND . . . .120
21. CHIKUBU ISLAND, LAKE BIWA . . . . . .126
22. REINCARNATION . . . . . . . .132
23. THE DIVING-WOMAN OF Oiso BAY . . . . .136
24. THEFT AND RECOVERY OF A GOLDEN KWANNON . .144
25. SAIGYO HOSHI'S ROCK . . . . . . .150
26. How MASAKUNI REGAINED HIS SIGHT . . . 157
27. SAGAMI BAY . . . . . . . . .162
28. THE KING OF TORIJIMA 168
29. THE PERPETUAL LIFE-GIVING WINE . . . . .178
30. THE HERMIT'S CAVE . . . . . . . 183
31. YOSOJI'S CAMELLIA TREE . . . . . 189
32. WHALES . . . . . . . . . .196
3$. THE HOLY CHERRY TREE OF MUSUBI-NO-KAMI TEMPLE . 202
34. A STORY OF MOUNT KANZANREI ..... 208
35. WHITE BONE MOUNTAIN . . . . . . 215 ^^
36. A STORMY NIGHT'S TRAGEDY . . . . . .223
37. THE KAKEMONO GHOST OF AKI PROVINCE . . . .231
38. WHITE SAKE ......... 239
39. THE BLIND BEAUTY ........ 245
40. THE SECRET OF IIDAMACHI POND . . . . .253
41. THE SPIRIT OF YENOKI ....... 259
42. THE SPIRIT OF THE LOTUS LILY ..... 267
43. THE TEMPLE OF THE AWABI ...... 274
44. HUMAN FIREFLIES ........ 282
Contents
PAGE
4.5. THE CHRYSANTHEMUM HERMIT . . . . . 287
46. THE PRINCESS PEONY , . . . . . .291
47. THE MEMORIAL CHERRY TREE . . . . . 297
48. THE 'JIROHEI' CHERRY TREE, KYOTO .... 302
49. THE SNOW GHOST ... . . ... . 307
50. THE SNOW TOMB . . . , .. . .312
51. THE DRAGON-SHAPED PLUM TREE . . . . -319
52. THE CHESSBOARD CHERRY TREE '-. 326
53. THE PRECIOUS SWORD *NATORI No HOTO ' . • . 331
54. THE WHITE SERPENT GOD . * . . . . 336
55. A FESTIVAL OF THE AWABI FISH . . ' . . . 341
56. THE SPIRIT OF A WILLOW TREE SAVES FAMILY HONOUR . 346
57. THE CAMPHOR TREE TOMB . . . . .. . 352
XI
List of Illustrations
1. Iganosuke dives for the Pipe and finds the Idol . Frontispiece
FACING PAGE
2. The Spirit of O Ko appears to Konojo as O Kei San . 2
3. Heitaro meets Higo under the Willow Tree . . 12
4. Shimizutani. The Servants find their Mistress lying
insensible . . . » . '. • * • < •. 2O
5. The Ghost of Yoichi appears to the Three as they talk :*. 28
6. Jogen sights the haunted Temple . . * . •• . 36
7. Rosetsu watches the Carp . . • • •• • 44
8. The Fire-ball or * Shito dama ' of Akechi . .•' .' •., 48
9. O Tani San's Tub gets swamped .. • . . * ... 50
10. The Black Rocks at Ishiyama-dera where Prayers are tied . 52
11. Yamato-dake no Mikoto destroys his Enemies and saves
himself from being burned by the aid of the miraculous
Sword . . . . . . • . . 56
12. The Procession of Ghosts . . . . . . 62
13. Matsuo declares the Head to be that of Kanshusai . . 66
14. Okawa plunges the Hosokawa Deed into his Stomach . 72
1 5. Ishidomaro meets his Father, but fails to identify him for sure 76
1 6. O Same sees the handsome young Priest . . . . 82
1 7. Awoto Fujitsuna orders every one to search for the Half-cent 88
1 8. Oba Kage-chika feels in the Tree with his Bow . . 92
xiii
Ancient Tales and Folklore of Japan
FACING PAGE
19. Murakami Yoshiteru does ' Harakiri ' and throws his
Entrails at the Enemy ...... 96
20. O Tokoyo sees the Girl about to be thrown over Cliff . 102
21. O Tokoyo sees Yofune-Nushi coming towards her . . 106
22. Tarada sees the mysterious Figure of a Girl . . . no
23. Yogodayu saves the Bee's Life in Kizugawa Valley . . 116
24. Makino Heinei gets blown away in the Storm . . .120
25. O Tsuru sees the giant Carp dead . . . . .126
26. The Monkeys listen to the Priest's Sermon . . .132
27. The Priest writes the first five Volumes . . . .132
28. O Kinu San inspects the Place where Takadai Jiro com-
mitted Suicide . . . . . . . .136
29. Furuzuka Iga cuts off the Head of the ex-Emperor Shutoku,
who is his own Son . . . . . . .150
30. O Ai San continues her Prayers under the Fall . . 158
31. O Cho San commits Suicide . . . . . .162
32. Kume slays the Eagle, Torijima 168
33. Okureha is saved by the Goddess 178
34. The Goddess of Mount Daimugenzan . . . .182
35. The Old Hermit entertains the Children . . .184
36. The Spirit of Fuji shows Yosoji the Health-giving Stream 190
37. Yoda Emon finds himself on a Whale's Back . . .196
38. Hanano San takes the Cherry Branch from the Youth . 202
39. The Woodcutter saves Choyo from Robbers . . . 208
40. Mad Joan, though muttering, is dead and a Skeleton . 216
41. The Sentry finds Watanabe Tatsuzo on the Pine Branch . 224
42. O Kimi kills herself on the Island ..... 232
43. The Ghost of the ' Kakemono ' 232
44. Mamikiko tastes the white Sake 240
45. Kichijiro finds poor O Ima blind ..... 246
XIV
List of Illustrations
FACIN-3 PAGE
46. lidamachi Pond, Hayashi's House . . . . .254
47. The Spirit of the one-eyed Priest, Yenoki, appears to
Sonobe f. . . * . . . . • . 260
48. Ippai attacks the Children . .. . i . . 268
49. The Fishermen are astonished at the extraordinary Light . 274
50. Jimpachi's miserable Death . . . . . . 282
51. Kikuo prays at the Grave of his Feudal Lord . . . 288
52. 'Aya Hime,' or Princess Aya, is saved in her Fall by the
'Botan Spirit,' Peony Spirit . . . . .' 292
53. The Girl brings the Kakemono to Kihachi's shop in the
Middle of the Night . . . ' . ' . . . 208
54. Jirohei clings to the Cherry Tree even in Death . , 302
55. Kyuzaemon sees the ' Yuki Onna ' . . . . 308
56. Rokugo sees a ghostly Spirit . , > . 312
57. The Spirit of the Tree appears to Kotaro and the Old Man 320
58. Ukon shows Sayemon that he has already sacrificed himself 326
59. Harada and Gundayu fencing . . • . . . 336
60. What Saotome and Tamajo found . . . . « 342
61. The Spirit of the Willow Tree appears to Gobei . ,( 346
62. Chogoro and his Men fail to move the Kusunoki Tree . 352
XV
ANCIENT TALES AND FOLKLORE
OF JAPAN
I
THE GOLDEN HAIRPIN1
UP in the northern city of Sendai, whence come the
best of Japanese soldiers, there lived a samurai named
Hasunuma.
Hasunuma was rich and hospitable, and consequently
much thought of and well liked. Some thirty-five years
ago his wife presented him with a beautiful daughter, their
first child, whom they called c Ko/ which means ' Small '
when applied to a child, much as we say < Little Mary ' or
* Little Jane.' Her full name was really ' Hasu-ko/ which
means c Little Lily ' ; but here we will call her ' Ko ' for
short.
Exactly on the same date, ' Saito,' one of Hasunuma's
friends and also a samurai, had the good fortune to have
a son. The fathers decided that, being such old friends,
they would wed their children to each other when old
enough to marry ; they were very happy over the idea,
and so were their wives. To make the engagement of the
1 This story savours of ' Botan D5r5,' or Peony Lantern story, told both by
Mitford and by Lafcadio Hearn. In this instance, however, the spirit of the dead
sister passes into the body of the living one, assumes her form, leaves her sick and
ill for over a year, and then allows her to reappear as if she had never been ill at all. It
is the first story of its kind I have heard.
I I
Ancient Tales and Folklore of Japan
babies more binding, Saito handed to Hasunuma a golden
hairpin which had long been in his family, and said :
' Here, my old friend, take this pin. It shall be a token
of betrothal from my son, whose name shall be Konojo,
to your little daughter Ko, both of whom are now aged
two weeks only. May they live long and happy lives
together.'
Hasunuma took the pin, and handed it to his wife to
keep ; then they drank sake to the health of each other,
and to the bride and bridegroom of some twenty years
thence.
A few months after this Saito, in some way, caused
displeasure to his feudal lord, and, being dismissed from
service, left Sendai with his family — whither no one knew.
Seventeen years later O Ko San was, with one exception,
the most beautiful girl in all Sendai ; the exception was
her sister, O Kei, just a year younger, and as beautiful as
herself.
Many were the suitors for O Ko's hand ; but she
would have none of them, being faithful to the engagement
made for her by her father when she was a baby. True,
she had never seen her betrothed, and (which seemed
more curious) neither she nor her family had ever once
heard of the Saito family since they had left Sendai, over
sixteen years before ; but that was no reason why she, a
Japanese girl, should break the word of her father, and
therefore O Ko San remained faithful to her unknown
lover, though she sorrowed greatly at his non-appearance ;
in fact, she secretly suffered so much thereby that she
sickened, and three months later died, to the grief of all
who knew her and to her family's serious distress.
2
THE SPIRIT OF O KO APPEARS TO KONOJO AS O KEI SAN
v^
V r>v
The Golden Hairpin
On the day of O Ko San's funeral her mother was
seeing to the last attentions paid to corpses, and smooth-
ing her hair with the golden pin given to Ko San or
O Ko1 by Saito in behalf of his son Konojo. When
the body had been placed in its coffin, the mother thrust
the pin into the girl's hair, saying :
* Dearest daughter, this is the pin given as a memento
to you by your betrothed, Konojo. Let it be a pledge
to bind your spirits in death, as it would have been in life ;
and may you enjoy endless happiness, I pray.'
In thus praying, no doubt, O Ko's mother thought
that Konojo also must be dead, and that their spirits
would meet ; but it was not so, for two months after
these events Konojo himself, now eighteen years of age,
turned up at Sendai, calling first on his father's old friend
Hasunuma.
c Oh, the bitterness and misfortune of it all ! ' said the
latter. ' Only two months ago my daughter Ko died.
Had you but come before then she would have been
alive now. But you never even sent a message ; we never
heard a word of your father or of your mother. Where
did you all go when you left here ? Tell me the whole
story.'
' Sir,' answered the grief-stricken Konojo, ' what you
tell me of the death of your daughter, whom I had hoped
to marry, sickens my heart, for I, like herself, had been
faithful, and I hoped to marry her, and thought daily of
her. When my father took my family away from Sendai,
he took us to Yedo ; and afterwards we went north to
1 ' O ' means Honourable Miss ; ' San ' means Miss. Either will do j but Ko is the
name.
Ancient Tales and Folklore of Japan
Yezo Island, where my father lost his money and became
poor. He died in poverty. My poor mother did not
long survive him. I have been working hard to try and
earn enough to marry your daughter Ko ; but I have not
made more than enough to pay my journey down to
Sendai. I felt it my duty to come and tell you of my
family's misfortune and my own.'
The old samurai was much touched by this story.
He saw that the most unfortunate of all had been Konojo.
' Konojo/ he said, ' often have I thought and wondered
to myself, Were you honest or were you not ? Now I
find that you have been truly faithful, and honest
to your father's pledge. But you should have written —
you should have written ! Because you did not do so,
sometimes we thought, my wife and I, that you must be
dead ; but we kept this thought to ourselves, and never
told Ko San. Go to our Butsudan ; l open the doors of
it, and burn a joss stick to Ko San's mortuary tablet.
It will please her spirit. She longed and longed for
your return, and died of that same longing — for love of
you. Her spirit will rejoice to know that you have come
back for her.'
Konojo did as he was bid.
Bowing reverently three times before the mortuary
tablet of O Ko San, he muttered a few words of prayer
in her behalf, and then lit the incense-stick and placed
it before the tablet.
After this exhibition of sincerity Hasunuma told the
young fellow that he should consider him as an adopted
son, and that he must live with them. He could have
1 Family shrine.
4
The Golden Hairpin
the small house in the garden. In any case, whatever
his plans for the future might be, he must remain with
them for the present.
This was a generous offer, worthy of a samurai.
Konojo gratefully accepted it, and became one of the
family. About a fortnight afterwards he settled himself
in the little house at the end of the garden. Hasunuma,
his wife, and their second daughter, O Kei, had gone, by
command of the Daimio, to the Higan, a religious
ceremony held in March ; Hasunuma also always
worshipped at his ancestral tombs at this time. Towards
the dusk of evening they were returning in their
palanquins. Konojo stood at the gate to see them pass,
as was proper and respectful. The old samurai passed
first, and was followed by his wife's palanquin, and then
by that of O Kei. As this last passed the gate Konojo
thought he heard something fall, causing a metallic sound.
After the palanquin had passed he picked it up without
any particular attention.
It was the golden hairpin ; but of course, though
Konojo's father had told him of the pin, Konojo had no
idea that this was it, and therefore he thought nothing
more than that it must be O Kei San's. He went back
to his little house, closed it for the night, and was about
to retire when he heard a knock at the door. ' Who is
there ? ' he shouted. ' What do you want ? ' There came
no answer, and Konojo lay down on his bed, thinking
himself to have been mistaken. But there came another
knock, louder than the first ; and Konojo jumped out
of bed, and lit the ando.1 c If not a fox or a badger,'
1 Lamp.
5
Ancient Tales and Folklore of Japan
thought he, * it must be some evil spirit come to disturb
me/
On opening the door, with the ando in one hand,
and a stick in the other, Konojo looked out into the
dark, and there, to his astonishment, he beheld a vision
of female beauty the like of which he had never seen
before. ' Who are you, and what do you want ? ' quoth
he.
1 1 am O Kei San, O Ko's younger sister/ answered
the vision. ' Though you have not seen me, I have
several times seen you, and I have fallen so madly in love
with you that I can think of nothing else but you. When
you picked up my golden pin to-night on our return, I
had dropped it to serve as an excuse to come to you and
knock. You must love me in return ; for otherwise I
must die ! '
This heated and outrageous declaration scandalised
poor Konojo. Moreover, he felt that it would be doing
his kind host Hasunuma a great injustice to be receiving
his younger daughter at this hour of the night and make
love to her. He expressed himself forcibly in these terms.
* If you will not love me as I love you, then I shall
take my revenge/ said O Kei, < by telling my father that
you got me to come here by making love to me, and
that you then insulted me/
Poor Konojo ! He was in a nice mess. What he
feared most of all was that the girl would do as she said,
that the samurai would believe her, and that he would
be a disgraced and villainous person. He gave way,
therefore, to the girl's request. Night after night she
visited him, until nearly a month had passed. During
6
The Golden Hairpin
this time Konojo had learned to love dearly the beautiful
O Kei. Talking to her one evening, he said :
c My dearest O Kei, I do not like this secret love of
ours. Is it not better that we go away ? If I asked your
father to give you to me in marriage he would refuse,
because I was betrothed to your sister/
4 Yes/ answered O Kei : ' that is what I also have
been wishing. Let us leave this very night, and go to
Ishinomaki, the place where (you have told me) lives a
faithful servant of your late father's, called Kinzo/
' Yes : Kinzo is his name, and Ishinomaki is the place.
Let us start as soon as possible/
Having thrust a few clothes into a bag, they started
secretly and late that night, and duly arrived at their
destination. Kinzo was delighted to receive them, and
pleased to show how hospitable he could be to his late
master's son and the beautiful lady.
They lived very happily for a year. Then one day
O Kei said:
' 1 think we ought to return to my parents now.
If they were angry with us at first they will have got
over the worst of it. We have never written. They
must be getting anxious as to my fate as they grow
older. Yes : we ought to go/
Konojo agreed. Long had he felt the injustice he
was doing Hasunuma.
Next day they found themselves back in Sendai, and
Konojo could not help feeling a little nervous as he
approached the samurai's house. They stopped at the
outer gate, and O Kei said to Konojo, * I think it will
be better for you to go in and see my father and mother
7
Ancient Tales and Folklore of Japan
first. If they get very angry show them this golden
pin.'
Konojo stepped boldly up to the door, and asked for
an interview with the samurai.
Before the servant had time to return, Konojo heard
the old man shout, ' Konojo San ! Why, of course !
Bring the boy in at once/ and he himself came out to
welcome him.
* My dear boy/ said the samurai, c right glad am I to
see you back again. I am sorry you did not find your
life with us good enough. You might have said you
were going. But there — I suppose you take after your
father in these matters, and prefer to disappear
mysteriously. You are welcome back, at all events/
Konojo was astonished at this speech, and answered :
* But, sir, I have come to beg pardon for my sin/
* What sin have you committed ? ' queried the samurai
in great surprise, and drawing himself up, in a dignified
manner.
Konojo then gave a full account of his love-affair with
O Kei. From beginning to end he told it all, and as he
proceeded the samurai showed signs of impatience.
* Do not joke, sir ! My daughter O Kei San is not a
subject for jokes and untruths. She has been as one dead
for over a year — so ill that we have with difficulty forced
gruel into her mouth. Moreover, she has spoken no
word and shown no sign of life/
* I am neither stating what is untrue nor joking/ said
Konojo. ' If you but send outside, you will find O Kei
in the palanquin, in which I left her.'
A servant was immediately sent to see, and returned,
8
The Golden Hairpin
stating that there was neither palanquin nor any one at
the gate.
Konojo, seeing that the samurai was now beginning to
look perplexed and angry, drew the golden pin from his
clothes, saying :
' See ! if you doubt me and think I am lying, here is
the pin which O Kei told me to give you ! '
c Bik-ku-ri-shi-ta- ! ' l exclaimed O Kei's mother. * How
came this pin into your hands ? I myself put it into Ko
San's coffin just before it was closed/
The samurai and Konojo stared at each other, and the
mother at both. Neither knew what to think, or what to
say or do. Imagine the general surprise when the sick O
Kei walked into the room, having risen from her bed as if
she had never been ill for a moment. She was the picture
of health and beauty.
c How is this ? ' asked the samurai, almost shouting.
' How is it, O Kei, that you have come from your sick-
bed dressed and with your hair done and looking as if you
had never known a moment of illness ? '
' I am not O Kei, but the spirit of O Ko/ was the
answer. ' I was most unfortunate in dying before the
return of Konojo San, for had I lived until then I should
have become quite well and been married to him. As it
was, my spirit was unhappy. It took the form of my
dear sister O Kei, and for a year has lived happily in her
body with Konojo. It is appeased now, and about to
take its real rest/
' There is one condition, however, Konojo, which I
must make,' said the girl, turning to him. ' You must
1 An exclamation, such as * Great Scot ! '
9 2
Ancient Tales and Folklore of Japan
marry my sister O Kei. If you do this my spirit will rest
truly in peace, and then O Kei will become well and
strong. Will you promise to marry O Kei ? '
The old samurai, his wife, and Konojo were all amazed
at this. The appearance of the girl was that of O Kei ;
but the voice and manners were those of O Ko. Then,
there was the golden hairpin as further proof. The mother
knew it well. She had placed it in Ko's hair just before
the tub coffin was closed. Nobody could undeceive her
on that point.
* But,' said the samurai at last, c O Ko has been dead
and buried for more than a year now. That you should
appear to us puzzles us all. Why should you trouble
us so ? '
' 1 have explained already,' resumed the girl. ' My
spirit could not rest until it had lived with Konojo, whom
it knew to be faithful. It has done this now, and is
prepared to rest. My only desire is to see Konojo marry
my sister.'
Hasunuma, his wife, and Konojo held a consultation.
They were quite prepared that O Kei should marry, and
Konojo did not object.
All things being settled, the ghost-girl held out her
hand to Konojo saying :
1 This is the last time you will touch the hand of O
Ko. Farewell, my dear parents ! Farewell to you all !
I am about to pass away.'
Then she fainted away, and seemed dead, and remained
thus for half an hour ; while the others, overcome with
the strange and weird things which they had seen and
heard, sat round her, hardly uttering a word.
10
The Golden Hairpin
At the end of half an hour the body came to life, and
standing up, said :
4 Dear parents, have no more fear for me. I am
perfectly well again ; but I have no idea how I got down
from my sick-room in this costume, or how it is that I
feel so well/
Several questions were put to her ; but it was quite
evident that O Kei knew nothing of what had happened —
nothing of the spirit of O Ko San, or of the golden hairpin !
A week later she and Konojo were married, and the
golden hairpin was given to a shrine at Shiogama, to which,
until quite recently, crowds used to go and worship.
ii
II
THE SPIRIT OF THE WILLOW TREE
ABOUT one thousand years ago (but according to the
dates of the story 744 years ago) the temple of ' San-jn-
san-gen Do' was founded. That was in 1132. 'San-ju-
san-gen Do' means hall of thirty-three spaces; and
there are said to be over 33,333 figures of the Goddess
Kwannon, the Goddess of Mercy, in the temple to-day.
Before the temple was built, in a village near by stood a
willow tree of great size. It marked the playing-ground
of all the village children, who swung on its branches, and
climbed on its limbs. It afforded shade to the aged in
the heat of summer, and in the evenings, when work was
done, many were the village lads and lasses who vowed
eternal love under its branches. The tree seemed an
influence for good to all. Even the weary traveller could
sleep peacefully and almost dry under its branches. Alas,
even in those times men were often ruthless with regard
to trees. One day the villagers announced an intention
to cut it down and use it to build a bridge across the
river.
There lived in the village a young farmer named
12
HEITARO MEETS HIGO UNDER THE WILLOW TREE
, Of THE
| UNIVERSITY
OF
The Spirit of the Willow Tree
Heitaro, a great favourite, who had lived near the old
tree all his days, as his forefathers had done ; and he was
greatly against cutting it down.
Such a tree should be respected, thought he. Had it
not braved the storms of hundreds of years ? In the heat
of summer what pleasure it afforded the children ! Did
it not give to the weary shelter, and to the love-smitten
a sense of romance ? All these thoughts Heitaro im-
pressed upon the villagers. Sooner than approve your
cutting it down/ he said, ' I will give you as many of my
own trees as you require to build the bridge. You must
leave this dear old willow alone for ever/
The villagers readily agreed. They also had a secret
veneration for the old tree.
Heitaro was delighted, and readily found wood with
which to build the bridge.
Some days later Heitaro, returning from his work,
found standing by the willow a beautiful girl.
Instinctively he bowed to her. She returned the bow.
They spoke together of the tree, its age and beauty.
They seemed, in fact, to be drawn towards each other by
a common sympathy. Heitaro was sorry when she said
that she must be going, and bade him good-day. That
evening his mind was far from being fixed on the ordinary
things of life. ' Who was the lady under the willow
tree ? How I wish I could see her again ! ' ' thought he.
There was no sleep for Heitaro that night. He had
caught the fever of love.
Next day he was at his work early ; and he remained
at it all day, working doubly hard, so as to try and forget
the lady of the willow tree ; but on his way home in the
13
Ancient Tales and Folklore of Japan
evening, behold, there was the lady again ! This time
she came forward to greet him in the most friendly way.
' Welcome, good friend ! ' she said. ' Come and rest
under the branches of the willow you love so well, for
you must be tired.1
Heitaro readily accepted this invitation, and not only
did he rest, but also he declared his love.
Day by day after this the mysterious girl (whom no
others had seen) used to meet Heitaro, and at last she
promised to marry him if he asked no questions as to her
parents or friends. c I have none/ she said. ' I can only
promise to be a good and faithful wife, and tell you that
I love you with all my heart and soul. Call me, then,
" Higo," J and I will be your wife/
Next day Heitaro took Higo to his house, and they
were married. A son was born to them in a little less
than a year, and became their absorbing joy. There was
not a moment of their spare time in which either Heitaro
or his wife was not playing with the child, whom they
called Chiyodo. It is doubtful if a more happy home
could have been found in all Japan than the house of
Heitaro, with his good wife Higo and their beautiful child.
Alas, where in this world has complete happiness ever
been known to last ? Even did the gods permit this,
the laws of man would not.
When Chiyodo had reached the age of five years —
the most beautiful boy in the neighbourhood — the ex-
Emperor Toba decided to build in Kyoto an immense
temple to Kwannon. He would contribute 1001 images
of the Goddess of Mercy. (Now, in 1907, as we said at
1 Meaning goithe or willow.
The Spirit of the Willow Tree
the beginning, this temple is known as ' San-ja-san-
gen Do,' and contains 33,333 images.)
The ex-Emperor Toba's wish having become known,
orders were given by the authorities to collect timber
for the building of the vast temple ; and so it came to
pass that the days of the big willow tree were numbered,
for it would be wanted, with many others, to form the
roof.
Heitaro tried to save the tree again by offering every
other he had on his land for nothing ; but that was in
vain. Even the villagers became anxious to see their
willow tree built into the temple. It would bring them
good luck, they thought, and in any case be a handsome
gift of theirs towards the great temple.
The fatal time arrived. One night, when Heitaro
and his wife and child had retired to rest and were
sleeping, Heitaro was awakened by the sound of axes
chopping. To his astonishment, he found his beloved
wife sitting up in her bed, gazing earnestly at him, while
tears rolled down her cheeks and she was sobbing bitterly.
' My dearest husband,' she said with choking voice,
* pray listen to what I tell you now, and do not doubt
me. This is, unhappily, not a dream. When we married
I begged you not to ask me my history, and you have
never done so ; but I said I would tell you some day
if there should be a real occasion to do so. Unhappily,
that occasion has now arrived, my dear husband. I am
no less a thing than the spirit of the willow tree you
loved, and so generously saved six years ago. It was
to repay you for this great kindness that I appeared to
you in human form under the tree, hoping that I could
Ancient Tales and Folklore of Japan
live with you and make you happy for your whole life.
Alas, it cannot be ! They are cutting down the willow.
How I feel every stroke of their axes ! I must
return to die, for I am part of it. My heart breaks to
think also of leaving my darling child Chiyodo and of
his great sorrow when he knows that his mother is no
longer in the world. Comfort him, dearest husband !
He is old enough and strong enough to be with you
now without a mother and yet not suffer. I wish you
both long lives of prosperity. Farewell, my dearest !
I must be off to the willow, for I hear them striking
with their axes harder and harder, and it weakens me
each blow they give/
Heitaro awoke his child just as Higo disappeared,
wondering to himself if it were not a dream. No : it
was no dream. Chiyodo, awaking, stretched his arms
in the direction his mother had gone, crying bitterly and
imploring her to come back.
' My darling child,' said Heitaro, * she has gone.
She cannot come back. Come : let us dress, and go and
see her funeral. Your mother was the spirit of the Great
Willow/
A little later, at the break of day, Heitaro took
Chiyodo by the hand and led him to the tree. On
reaching it they found it down, and already lopped of
its branches. The feelings of Heitaro may be well
imagined.
Strange ! In spite of united efforts, the men were
unable to move the stem a single inch towards the river,
in which it was to be floated to Kyoto.
On seeing this, Heitaro addressed the men.
16
The Spirit of the Willow Tree
' My friends/ said he, * the dead trunk of the tree
which you are trying to move contains the spirit of
my wife. Perhaps, if you will allow my little son
Chiyodo to help you, it will be more easy for you ; and
he would like to help in showing his last respects to his
mother.'
The woodcutters were fully agreeable, and, much to
their astonishment, as Chiyodo came to the back end of
the log and pushed it with his little hand, the timber
glided easily towards the river, his father singing the
while an ' Uta.' 1 There is a well-known song or ballad
in the ' Uta ' style said to have sprung from this event ;
it is sung to the present day by men drawing heavy
weights or doing hard labour : —
Muzan naru kana
Motowa kumanono yanagino tsuyu de
Sodate-agetaru kono midorigo wa
Yoi, Yoi, Yoito na ! 2
In Wakanoura the labourers sing a working or hauling
song, which also is said to have sprung from this story of
the ' Yanagi no Se' : —
Wakano urani wa meishoga gozaru
Ichini Gongen
Nini Tamatsushima
1 Poetical song.
2 Is'it not sad to see the little fellow,
Who sprang from the dew of the Kumano Willow,
And is thus far budding well ?
Heave ho, heave ho, pull hard, my lads.
Ancient Tales and Folklore of Japan
Sanni Sagari Matsu
Shini Shiogama yo
¥oi, Yoi, yoi to na.1
A third ' Uta ' sprang from this story, and is often
applied to small children helping.
The waggon could not be drawn when it came to the
front of Heitaro's house, so his little five-year-old boy
Chiyod5 was obliged to help, and they sang : —
Muzan naru kana
Motowa Kumanono yanagino tsuyu de
Sodate-agetaru kono midorigo wa
Yoi, yoi, yoi to na.2
1 There are famous places in Wakanoura
First Gongen
Second Tamatsushima
Third, the pine tree with its hanging branches
Fourth comes Shiogama
Is it not good, good, good ?
2 Is it not sad to see the little fellow,
Who sprang from the dew of the Kumano Willow,
And is thus far budding well ?
Heave ho, heave ho, pull hard, my lads.
18
%&l (^^^=s"
G4#l ' ' '"""* "
£o~^v
Vfs**
III
GHOST OF THE VIOLET WELL1
IN the wild province of Yamato3 or very near to its
borders, is a beautiful mountain known as Yoshino
yama. It is not only known for its abundance of
cherry blossom in the spring, but it is also celebrated in
relation to more than one bloody battle. In fact, Yoshino
might be called the staging -place of historical battles.
Many say, when in Yoshino, ' We are walking on history,
because Yoshino itself is history/ Near Yoshino mountain
lay another, known as Tsubosaka ; and between them is
the Valley of Shimizutani, in which is the Violet Well.
At the approach of spring in this tani2 the grass
assumes a perfect emerald green, while moss grows
luxuriantly over rocks and boulders. Towards the end
of April great patches of deep-purple wild violets show
up in the lower parts of the valley, while up the sides
pink and scarlet azaleas grow in a manner which beggars
description.
Some thirty years ago a beautiful girl of the age
of seventeen, named Shinge, was wending her way up
1 Told to me by Shofukutei Fukuga. 2 Hollow.
19
Ancient Tales and Folklore of Japan
Shimizutani, accompanied by four servants. All were out
for a picnic, and all, of course, were in search of wild-
flowers. O Shinge San was the daughter of a Daimio
who lived in the neighbourhood. Every year she was in
the habit of having this picnic, and coming to Shimizu-
tani at the end of April to hunt for her favourite flower,
the purple violet (sumire).
The five girls, carrying bamboo baskets, were eagerly
collecting flowers, enjoying the occupation as only
Japanese girls can. They raced in their rivalry to have
the prettiest basketful. There not being so many purple
violets as were wanted, O Shinge San said, * Let us go
to the northern end of the valley, where the Violet
Well is.'
Naturally the girls assented, and ofF they all ran, each
eager to be there first, laughing as they went.
O Shinge outran the rest, and arrived before any of
them ; and, espying a huge bunch of her favourite
flowers, of the deepest purple and very sweet in smell,
she flung herself down, anxious to pick them before
the others came. As she stretched out her delicate
hand to grasp them — oh, horror ! — a great mountain
snake raised his head from beneath his shady retreat.
So frightened was O Shinge San, she fainted away on
the spot.
In the meanwhile the other girls had given up the race,
thinking it would please their mistress to arrive first.
They picked what they most fancied, chased butterflies,
and arrived fully fifteen minutes after O Shinge San had
fainted.
On seeing her thus laid out on the grass, a great fear
20
SHIMIZUTANI.
THE SERVANTS FIND THEIR MISTRESS LYING INSENSIBLE
Ghost of the Violet Well
filled them that she was dead, and their alarm increased
when they saw a large green snake coiled near her
head.
They screamed, as do most girls amid such circum-
stances ; but one of them, Matsu, who did not lose her
head so much as the others, threw her basket of flowers
at the snake, which, not liking the bombardment, uncoiled
himself and slid away, hoping to find a quieter place.
Then all four girls bent over their mistress. They rubbed
her hands and threw water on her face, but without
effect. O Shinge's beautiful complexion became paler
and paler, while her red lips assumed the purplish hue
that is a sign of approaching death. The girls were
heartbroken. Tears coursed down their faces. They
did not know what to do, for they could not carry her.
What a terrible state of affairs !
Just at that moment they heard a man's voice close
behind them :
* Do not be so sad ! I can restore the young lady to
consciousness if you will allow me.'
They turned, and saw a remarkably handsome youth
standing on the grass not ten feet away. He appeared
as an angel from Heaven.
Without saying more, the young man approached the
prostrate figure of O Shinge, and, taking her hand in his,
felt her pulse. None of the servants liked to interfere in
this breach of etiquette. He had not asked permission ;
but his manner was so gentle and sympathetic that they
could say nothing.
The stranger examined O Shinge carefully, keeping
silence. Having finished, he took out of his pocket a
21
Ancient Tales and Folklore of Japan
little case of medicine, and, putting some white powder
from this into a paper, said :
* I am a doctor from a neighbouring village, and I
have just been to see a patient at the end of the valley.
By good fortune I returned this way, and am able to help
you and save your mistress's life. Give her this medicine,
while I hunt for and kill the snake/
O Matsu San forced the medicine, along with a little
water, into her mistress's mouth, and in a few minutes
she began to recover.
Shortly after this the doctor returned, carrying the
dead snake on a stick.
' Is this the snake you saw lying by your young
mistress ? ' he asked.
' Yes, yes/ they cried : ' that is the horrible thing.'
' Then/ said the doctor, ' it is lucky I came, for it is
very poisonous, and I fear your mistress would soon have
died had I not arrived and been able to give her the
medicine. Ah ! I see that it is already doing the
beautiful young lady good.'
On hearing the young man's voice O Shinge San sat up.
{Pray, sir, may I ask to whom I am indebted for
bringing me thus back to life ? ' she asked.
The doctor did not answer, but in a proud and manly
way contented himself by smiling, and bowing low and
respectfully after the Japanese fashion ; and departed as
quietly and unassumingly as he had arrived, disappearing
in the sleepy mist which always appears in the afternoons
of spring time in the Shimizu Valley.
The four girls helped their mistress home ; but in-
deed she wanted little assistance, for the medicine had
22
Ghost of the Violet Well
done her much good, and she felt quite recovered. O
Shinge's father and mother were very grateful for their
daughter's recovery ; but the name of the handsome
young doctor remained a secret to all except the servant
girl Matsu.
For four days O Shinge remained quite well ; but on
the fifth day, for some cause or another, she took to her
bed, saying she was sick. She did not sleep, and did not
wish to talk, but only to think, and think, and think.
Neither father nor mother could make out what her
illness was. There was no fever.
Doctors were sent for, one after another ; but none
of them could say what was the matter. All they saw
was that she daily became weaker. Asano Zembei,
Shinge's father, was heartbroken, and so was his wife.
They had tried everything and failed to do the slightest
good to poor O Shinge.
One day O Matsu San craved an interview with
Asano Zembei — who, by the by, was the head of all his
family, a Daimio and great grandee. Zembei was not
accustomed to listen to servants' opinions ; but, knowing
that O Matsu was faithful to his daughter and loved her
very nearly as much as he did himself, he consented to
hear her, and O Matsu was ushered into his presence.
' Oh, master,' said the servant, ' if you will let me find
a doctor for my young mistress, I can promise to find one
who will cure her/
' Where on earth will you find such a doctor ? Have
we not had all the best doctors in the province and some
even from the capital ? Where do you propose to look
for one ? '
2-3
Ancient Tales and Folklore of Japan
O Matsu answered :
' Ah, master, my mistress is not suffering from an
illness which can be cured by medicines — not even if they
be given by the quart. Nor are doctors of much use.
There is, however, one that I know of who could cure
her. My mistress's illness is of the heart. The doctor
I know of can cure her. It is for love of him that her
heart suffers ; it has suffered so from the day when he
saved her life from the snake-bite.'
Then O Matsu told particulars of the adventure at
the picnic which had not been told before, — for O Shinge
had asked her servants to say as little as possible, fear-
ing they would not be allowed to go to the Valley of the
Violet Well again.
' What is the name of this doctor ? ' asked Asano
Zembei, * and who is he ? '
' Sir/ answered O Matsu, ' he is Doctor Yoshisawa,
a very handsome young man, of most courtly manners ;
but he is of low birth, being only of the eta.1 Please
think, master, of my young mistress's burning heart, full
of love for the man who saved her life — and no .wonder,
for he is very handsome and has the manners of a proud
samurai. The only cure for your daughter, sir, is to be
allowed to marry her lover.'
O Shinge's mother felt very sad when she heard this.
She knew well (perhaps by experience) of the illnesses
caused by love. She wept, and said to Zembei :
* I am quite with you in sorrow, my lord, at the
terrible trouble that has come to us ; but I cannot see
my daughter die thus. Let us tell her we will make
1 The eta are the lowest people or caste in Japan — skinners and killers of animals.
24
Ghost of the Violet Well
inquiries about the man she loves, and see if we can
make him our son-in-law. In any case, it is the custom
to make full inquiries, which will extend over some days ;
and in this time our daughter may recover somewhat and
get strong enough to hear the news that we cannot accept
her lover as our son-in-law.'
Zembei agreed to this, and O Matsu promised to say
nothing to her mistress of the interview.
O Shinge San was told by her mother that her father,
though he had not consented to the engagement, had
promised to make inquiries about Yoshisawa.
O Shinge took food and regained much strength on
this news ; and when she was strong enough, some ten
days later, she was called into her father's presence,
accompanied by her mother.
' My sweet daughter/ said Zembei, ' I have made careful
inquiries about Dr. Yoshisawa, your lover. Deeply as it
grieves me to say so, it is impossible that I, your father,
the head of our whole family, can consent to your
marriage with one of so low a family as Yoshisawa, who,
in spite of his own goodness, has sprung from the eta. I
must hear no more of it. Such a contract would be
impossible for the Asano family.'
No one ventured to say a word to this. In Japan the
head of a family's decision is final.
Poor O Shinge bowed to her father, and went to her
own room, where she wept bitterly ; O Matsu, the
faithful servant, doing her best to console her.
Next morning, to the astonishment of the household,
O Shinge San could nowhere be found. Search was made
everywhere ; even Dr. Yoshisawa joined in the search.
25 4
Ancient Tales and Folklore of Japan
On the third day after the disappearance one of the
searchers looked down the Violet Well, and saw poor O
Shinge's floating body.
Two days later she was buried, and on that day
Yoshisawa threw himself into the well.
The people say that even now, on wet, stormy nights,
they see the ghost of O Shinge San floating over the well,
while some declare that they hear the sound of a young
man weeping in the Valley of Shimizutani.
26
IV
GHOST STORY OF THE FLUTE'S TOMB1
LONG ago, at a small and out-of-the-way village called
Kumedamura, about eight miles to the south-east of Sakai
city, in Idsumo Province, there was made a tomb, the
Fuezuka or Flute's Tomb, and to this day many people
go thither to offer up prayer and to worship, bringing
with them flowers and incense-sticks, which are deposited
as offerings to the spirit of the man who was buried there.
All the year round people flock to it. There is no season
at which they pray more particularly than at another.
The Fuezuka tomb is situated on a large pond called
Kumeda, some five miles in circumference, and all the
places around this pond are known as of Kumeda Pond,
from which the village of Kumeda took its name.
Whose tomb can it be that attracts such sympathy?
The' tomb itself is a simple stone pillar, with nothing
artistic to recommend it. Neither is the surrounding
scenery interesting ; it is flat and ugly until the mountains
of Kiushu are reached. I must tell, as well as I can, the
story of whose tomb it is.
1 Told to me by Fukuga.
2?
Ancient Tales and Folklore of Japan
Between seventy and eighty years ago there lived near
the pond in the village of Kumedamura a blind amma 1
called Yoichi. Yoichi was extremely popular in the
neighbourhood, being very honest and kind, besides being
quite a professor in the art of massage — a treatment
necessary to almost every Japanese. It would be difficult
indeed to find a village that had not its amma.
Yoichi was blind, and, like all men of his calling, carried
an iron wand or stick, also a flute or * fuezuka ' — the stick
to feel his way about with, and the flute to let people know
he was ready for employment. So good an amma was
Yoichi, he was nearly always employed, and, consequently,
fairly well ofF, having a little house of his own and one
servant, who cooked his food.
A little way from Yoichi's house was a small teahouse,
placed upon the banks of the pond. One evening (April
5 ; cherry-blossom season), just at dusk, Yoichi was on
his way home, having been at work all day. His road
led him by the pond. There he heard a girl crying
piteously. He stopped and listened for a few moments,
and gathered from what he heard that the girl was about
to drown herself. Just as she entered the lake Yoichi
caught her by the dress and dragged her out.
' Who are you, and why in such trouble as to wish to
die ? ' he asked.
< I am Asayo, the teahouse girl/ she answered. ' You
know me quite well. You must know, also, that it is not
possible for me to support myself out of the small pittance
which is paid by my master. I have eaten nothing for two
days now, and am tired of my life.'
1 Shampooer.
28
THE GHOST OF YOICHI APPEARS TO THE THREE
AS THEY TALK
Ghost Story of the Flute's Tomb
' Come, come ! ' said the blind man. ' Dry your tears.
I will take you to my house, and do what I can to help
you. You are only twenty-five years of age, and I am
told still a fair-looking girl. Perhaps you will marry !
In any case, I will take care of you, and you must not
think of killing yourself. Come with me now ; and I
will see that you are well fed, and that dry clothes
are given you/
So Yoichi led Asayo to his home.
A few months found them wedded to each other.
Were they happy ? Well, they should have been, for
Yoichi treated his wife with the greatest kindness ; but
she was unlike her husband. She was selfish, bad-
tempered, and unfaithful. In the eyes of Japanese
infidelity is the worst of sins. How much more, then, is
it against the country's spirit when advantage is taken
of a husband who is blind ?
Some three months after they had been married, and in
the heat of August, there came to the village a company
of actors. Among them was Sawamura Tamataro, of
some repute in Asakusa.
Asayo, who was very fond of a play, spent much of her
time and her husband's money in going to the theatre.
In less than two days she had fallen violently in love with
Tamataro. She sent him money, hardly earned by her
blind husband. She wrote to him love-letters, begged him
to allow her to come and visit him, and generally
disgraced her sex.
Things went from bad to worse. The secret meetings
of Asayo and the actor scandalised the neighbourhood.
As in most such cases, the husband knew nothing about
29
Ancient Tales and Folklore of Japan
them. Frequently, when he went home, the actor was
in his house, but kept quiet, and Asayo let him out
secretly, even going with him sometimes.
Every one felt sorry for Yoichi ; but none liked to
tell him of his wife's infidelity.
One day Yoichi went to shampoo a customer, who
told him of Asayo's conduct. Yoichi was incredulous.
' But yes : it is true/ said the son of his customer.
'Even now the actor Tamataro is with your wife. So
soon as you left your house he slipped in. This he
does every day, and many of us see it. We all feel
sorry for you in your blindness, and should be glad to
help you to punish her.'
Yoichi was deeply grieved, for he knew that his
friends were in earnest ; but, though blind, he would
accept no assistance to convict his wife. He trudged
home as fast as his blindness would permit, making as
little noise as possible with his staff.
On reaching home Yoichi found the front door fastened
from the inside. He went to the back, and found the
same thing there. There was no way of getting in
without breaking a door and making a noise. Yoichi
was much excited now ; for he knew that his guilty
wife and her lover were inside, and he would have
liked to kill them both. Great strength came to him,
and he raised himself bit by bit until he reached the
top of the roof. He intended to enter the house
by letting himself down through the 'tem-mado.'1
Unfortunately, the straw rope he used in doing this was
rotten, and gave way, precipitating him below, where he
1 Hole in the roof of a Japanese house, in place of a chimney.
3°
Ghost Story of the Flute's Tomb
fell on the kinuta.1 He fractured his skull, and died
instantly.
Asayo and the actor, hearing the noise, went to see
what had happened, and were rather pleased to find
poor Yoichi dead. They did not report the death until
next day, when they said that Yoichi had fallen down-
stairs and thus killed himself.
They buried him with indecent haste, and hardly with
proper respect.
Yoichi having no children, his property, according
to the Japanese law, went to his bad wife, and only a
few months passed before Asayo and the actor were
married. Apparently they were happy, though none in
the village of Kumeda had any sympathy for them, all
being disgusted at their behaviour to the poor blind
shampooer Yoichi.
Months passed by without event of any interest in
the village. No one bothered about Asayo and her
husband ; and they bothered about no one else, being
sufficiently interested in themselves. The scandal-mongers
had become tired, and, like all nine -day wonders, the
history of the blind amma, Asayo, and Tamataro had
passed into silence.
However, it does not do to be assured while the spirit
of the injured dead goes unavenged.
Up in one of the western provinces, at a small village
called Minato, lived one of Yoichi's friends, who was
closely connected with him. This was Okuda Ichibei.
He and Yoichi had been to school together. They had
promised when Ichibei went up to the north-west always
1 A hard block of wood used in stretching cotton cloth.
31
Ancient Tales and Folklore of Japan
to remember each other, and to help each other in time of
need, and when Yoichi had become blind Ichibei came
down to Kumeda and helped to start Yoichi in his
business of amma, which he did by giving him a house
to live in — a house which had been bequeathed to Ichibei.
Again fate decreed that it should be in Ichibei's power
to help his friend. At that time news travelled very
slowly, and Ichibei had not immediately heard of Yoichi's
death or even of his marriage. Judge, then, of his
surprise, one night on awaking, to find, standing near
his pillow, the figure of a man whom by and by he
recognised as Yoichi !
' Why, Yoichi ! I am glad to see you,' he said ; ' but
how late at night you have arrived ! Why did you not
let me know you were coming ? I should have been up
to receive you, and there would have been a hot meal
ready. But never mind. I will call a servant, and
everything shall be ready as soon as possible. In the
meantime be seated, and tell me about yourself, and how
you travelled so far. To have come through the
mountains and other wild country from Kumeda is
hard enough at best ; but for one who is blind it
is wonderful/
* I am no longer a living man,' answered the ghost
of Yoichi (for such it was). * I am indeed your friend
Yoichi's spirit, and I shall wander about until I can
be avenged for a great ill which has been done me.
I have come to beg of you to help me, that my spirit
may go to rest. If you listen I will tell my story, and
you can then do as you think best.'
Ichibei was very much astonished (not to say a little
32
Ghost Story of the Flute's Tomb
nervous) to know that he was in the presence of a ghost ;
but he was a brave man, and Yoichi had been his friend.
He was deeply grieved to hear of Yoichi's death, and
realised that the restlessness of his spirit showed him to
have been injured. Ichibei decided not only to listen
to the story but also to revenge Yoichi, and said so.
The ghost then told all that had happened since he
had been set up in the house at Kumedamura. He told
of his success as a masseur ; of how he had saved the
life of Asayo, how he had taken her to his house and
subsequently married her ; of the arrival of the accursed
acting company which contained the man who had ruined
his life ; of his own death and hasty burial ; and of the
marriage of Asayo and the actor. ' I must be avenged.
Will you help me to rest in peace ? ' he said in con-
clusion.
Ichibei promised. Then the spirit of Yoichi dis-
appeared, and Ichibei slept again.
Next morning Ichibei thought he must have been
dreaming ; but he remembered the vision and the
narrative so clearly that he perceived them to have been
actual. Suddenly turning with the intention to get up,
he caught sight of the shine of a metal flute close to his
pillow. It was the flute of a blind amma. It was marked
with Yoichi's name.
Ichibei resolved to start for Kamedamura and ascertain
locally all about Yoichi.
In those times, when there was no railway and a
rickshaw only here and there, travel was slow. Ichibei
took ten days to reach Kamedamura. He immediately
went to the house of his friend Yoichi, and was there told
33 5
Ancient Tales and Folklore of Japan
the whole history again, but naturally in another way.
Asayo said :
' Yes : he saved my life. We were married, and I
helped my blind husband in everything. One day, alas,
he mistook the staircase for a door, falling down and
killing himself. Now I am married to his great friend,
an actor called Tamataro, whom you see here.'
Ichibei knew that the ghost of Yoichi was not likely
to tell him lies, and to ask for vengeance unjustly. There-
fore he continued talking to Asayo and her husband,
listening to their lies, and wondering what would be
the fitting procedure.
Ten o'clock passed thus, and eleven. At twelve
o'clock, when Asayo for the sixth or seventh time was
assuring Ichibei that everything possible had been done
for her blind husband, a wind storm suddenly arose, and
in the midst of it was heard the sound of the amma's flute,
just as Yoichi played it ; it was so unmistakably his that
Asayo screamed with fear.
At first distant, nearer and nearer approached the
sound, until at last it seemed to be in the room itself.
At that moment a cold puff of air came down the
tem-mado, and the ghost of Yoichi was seen standing
beneath it, a cold, white, glimmering and sad-faced wraith.
Tamataro and his wife tried to get up and run out
of the house ; but they found that their legs would not
support them, so full were they of fear.
Tamataro seized a lamp and flung it at the ghost ; but
the ghost was not to be moved. The lamp passed through
him, and broke, setting fire to the house, which burned
instantly, the wind fanning the flames.
34
Ghost Story of the Flute's Tomb
Ichibei made his escape ; but neither Asayo nor her
husband could move, and the flames consumed them in
the presence of Yoichi's ghost. Their cries were loud
and piercing.
Ichibei had all the ashes swept up and placed in a
tomb. He had buried in another grave the flute of the
blind amma, and erected on the ground where the house
had been a monument sacred to the memory of Yoichi.
It is known as FUEZUKA NO KwAiDAN.1
1 The flute ghost tomb.
35
A HAUNTED TEMPLE IN INABA PROVINCE1
ABOUT the year 1680 there stood an old temple on a
wild pine -clad mountain near the village of Kisaichi,
in the Province of Inaba. The temple was far up in a
rocky ravine. So high and thick were the trees, they
kept out nearly all daylight, even when the sun was at
its highest. As long as the old men of the village could
remember the temple had been haunted by a shito dama
and the skeleton ghost (they thought) of some former
priestly occupant. Many priests had tried to live in the
1 In many stories in MS. volumes I have told of shito dama or astral spirits. So
much evidence have I got from personal acquaintances as to their existence, and even
frequent occurrence, that I almost believe in them myself. Some say that there are two
shapes — the roundish oblong tadpole shape, and the more square-fronted eyed shape.
Priests declare the shapes and sexes to be all alike, indistinguishable from each other and
square-fronted, as in No. 2. My hunter, Oto of Itami, who, with his son, saw the
old barber's wife's shito dama after she had died, declared that the shape was like an egg
with a tail. At Tsuboune, near Naba, two or three dozen people who had seen the
shito dama of a deaf man and that of a fisher-girl there declared both to be square-
fronted. Again : At Toshi Shima the old men declare that there was a carpenter
whose shito dama appeared five or six times some fifteen years ago, and that it was red,
instead of having the ordinary phosphorescent smoky-white appearance. Shito dama, I
take it, is the astral form that a spirit can assume if it wishes to wander the earth after
death. This is the story of a dissatisfied spirit which haunted a temple and also showed
itself as a ghost.
36
JOGEN SIGHTS THE HAUNTED TEMPLE
A Haunted Temple in Inaba Province
temple and make it their home ; but all had died. No
one could spend a night there and live.
At last, in the winter of 1701, there arrived at the
village of Kisaichi a priest who was on a pilgrimage.
His name was Jogen, and he was a native of the Province
of Kai.
Jogen had come to see the haunted temple. He was
fond of studying such things. Though he believed in the
shito dama form of spiritual return to earth, he did not
believe in ghosts. As a matter of fact, he was anxious to
see a shito dama, and, moreover, wished to have a temple
of his own. In this wild mountain temple, with a history
which fear and death prevented people from visiting or
priests inhabiting, he thought that he had (to put it in
vulgar English) * a real good thing/ Thus he had found
his way to the village on the evening of a cold December
night, and had gone to the inn to eat his rice and to hear
all he could about the temple.
Jogen was no coward ; on the contrary, he was a
brave man, and made all inquiries in the calmest
manner.
1 Sir/ said the landlord, ' your holiness must not think
of going to this temple, for it means death. Many good
priests have tried to stay the night there, and every one
has been found next morning dead, or has died shortly
after daybreak without coming to his senses. It is no
use, sir, trying to defy such an evil spirit as comes to
this temple. I beg you, sir, to give up the idea. Badly
as we want a temple here, we wish for no more deaths,
and often think of burning down this old haunted one
and building a new/
37
Ancient Tales and Folklore of Japan
Jogen, however, was firm in his resolve to find and see
the ghost.
' Kind sir/ he answered, c your wishes are for my
preservation ; but it is my ambition to see a shito dama,
and, if prayers can quiet it, to reopen the temple, to
read its legends from the old books that must lie hidden
therein, and to be the head priest of it generally.'
The innkeeper, seeing that the priest was not to be
dissuaded, gave up the attempt, and promised that his son
should accompany him as guide in the morning, and carry
sufficient provisions for a day.
Next morning was one of brilliant sunshine, and Jogen
was out of bed early, making preparations. Kosa, the
innkeeper's twenty-year-old son, was tying up the priest's
bedding and enough boiled rice to last him nearly two full
days. It was decided that Kosa, after leaving the priest
at the temple, should return to the village, for he as well
as every other villager refused to spend a night at the
weird place ; but he and his father agreed to go and see
Jogen on the morrow, or (as some one grimly put it) c to
carry him down and give him an honourable funeral and
decent burial/
Jogen entered fully into this joke, and shortly after
left the village, with Kosa carrying his things and guiding
the way.
The gorge in which the temple was situated was very
steep and wild. Great moss-clad rocks lay strewn every-
where. When Jogen and his companion had got half-way up
they sat down to rest and eat. Soon they heard voices of
persons ascending, and ere long the innkeeper and some
eight or nine of the village elders presented themselves.
38
A Haunted Temple in Inaba Province
' We have followed you/ said the innkeeper, c to try
once more to dissuade you from running to a sure death.
True, we want the temple opened and the ghosts appeased ;
but we do not wish it at the cost of another life. Please
consider ! '
' I cannot change my mind/ answered the priest.
' Besides, this is the one chance of my life. Your village
elders have promised me that if I am able to appease the
spirit and reopen the temple I shall be the head priest
of the temple, which must hereafter become celebrated.'
Again Jogen refused to listen to advice, and laughed
at the villagers' fears. Shouldering the packages that had
been carried by Kosa, he said :
4 Go back with the rest. I can find my own way now
easily enough. I shall be glad if you return to-morrow
with carpenters, for no doubt the temple is in sad want
of repairs, both inside and out. Now, my friends, until
to-morrow, farewell. Have no fear for me : I have none
for myself.'
The villagers made deep bows. They were greatly
impressed by the bravery of Jogen, and hoped that he
might be spared to become their priest. Jogen in his
turn bowed, and then began to continue his ascent. The
others watched him as long as he remained in view, and
then retraced their steps to the village ; Kosa thanking
the good fortune that had not necessitated his having to
go to the temple with the priest and return in the evening
alone. With two or three people he felt brave enough ;
but to be here in the gloom of this wild forest and near
the haunted temple alone — no : that was not in his line.
As Jogen climbed he came suddenly in sight of the
39
Ancient Tales and Folklore of Japan
temple, which seemed to be almost over his head, so
precipitous were the sides of the mountain and the path.
Filled with curiosity, the priest pressed on in spite of his
heavy load, and some fifteen minutes later arrived panting
on the temple platform, or terrace, which, like the temple
itself, had been built on driven piles and scaffolding.
At first glance Jogen recognised that the temple was
large ; but lack of attention had caused it to fall into great
dilapidation. Rank grasses grew high about its sides ;
fungi and creepers abounded upon the damp, sodden posts
and supports ; so rotten, in fact, did these appear, the
priest mentioned in his written notes that evening that
he feared the spirits less than the state of the posts which
supported the building.
Cautiously Jogen entered the temple, and saw that
there was a remarkably large and fine gilded figure of
Buddha, besides figures of many saints. There were also
fine bronzes and vases, drums from which the parchment
had rotted off, incense -burners, or koros, and other
valuable or holy things.
Behind the temple were the priests' living quarters ;
evidently, before the ghost's time, the temple must have
had some five or six priests ever present to attend to it
and to the people who came to pray.
The gloom was oppressive, and as the evening was
already approaching Jogen bethought himself of light.
Unpacking his bundle, he filled a lamp with oil, and
found temple-sticks for the candles which he had brought
with him. Having placed one of these on either side of
the figure of Buddha, he prayed earnestly for two hours,
by which time it was quite dark. Then he took his
40
A Haunted Temple in Inaba Province
simple meal of rice, and settled himself to watch and
listen. In order that he might see inside and outside
the temple at the same time, he had chosen the gallery.
Concealed behind an old column, he waited, in his heart
disbelieving in ghosts, but anxious, as his notes said, to
see a shito dama.
For some two hours he heard nothing. The wind —
such little as there was — sighed round the temple and
through the stems of the tall trees. An owl hooted from
time to time. Bats flew in and out. A fungusy smell
pervaded the air.
Suddenly, near midnight, Jogen heard a rustling in the
bushes below him, as if somebody were pushing through.
He thought it was a deer, or perhaps one of the large
red-faced apes so fond of the neighbourhood of high and
deserted temples ; perhaps, even, it might be a fox or a
badger.
The priest was soon undeceived. At the place whence
the sound of the rustling leaves had come, he saw the
clear and distinct shape of the well-known shito dama.
It moved first one way and then another, in a hovering
and jerky manner, and from it a voice as of distant
buzzing proceeded ; but — horror of horrors ! — what was
that standing among the bushes ?
The priest's blood ran cold. There stood the
luminous skeleton of a man in loose priest's clothes,
with glaring eyes and a parchment skin ! At first it
remained still ; but as the shito dama rose higher and
higher the ghost moved after it — sometimes visible,
sometimes not.
Higher and higher came the shito dama, until finally
41 6
Ancient Tales and Folklore of Japan
the ghost stood at the base of the great figure of Buddha,
and was facing Jogen.
Cold beads of sweat stood out on the priest's fore-
head ; the marrow seemed to have frozen in his bones ;
he shook so that he could hardly stand. Biting his
tongue to prevent screaming, he dashed for the small
room in which he had left his bedding, and, having bolted
himself in, proceeded to look through a crack between
the boards. Yes ! there was the figure of the ghost,
still seated near the Buddha ; but the shito dama had
disappeared.
None of Jogen's senses left him ; but fear was
paralysing his body, and he felt himself no longer
capable of moving — no matter what should happen. He
continued, in a lying position, to look through the hole.
The ghost sat on, turning only its head, sometimes to
the right, sometimes to the left, and sometimes looking
upwards.
For full an hour this went on. Then the buzzing
sound began again, and the shito dama reappeared,
circling and circling round the ghost's body, until the
ghost vanished, apparently having turned into the shito
dama ; and after circling round the holy figures three
or four times it suddenly shot out of sight.
Next morning Kosa and five men came up to the
temple. They found the priest alive but paralysed.
He could neither move nor speak. He was carried to
the village, dying before he got there.
Much use was made of the priest's notes. No one
else ever volunteered to live at the temple, which, two
years later, was struck by lightning and burned to the
42
A Haunted Temple in Inaba Province
ground. In digging among the remains, searching for
bronzes and metal Buddhas, villagers came upon a
skeleton buried, only a foot deep, near the bushes whence
Jogen had first heard the sounds of rustling.
Undoubtedly the ghost and shito dama were those of
a priest who had suffered a violent death and could not
rest.
The bones were properly buried and masses said, and
nothing has since been seen of the ghost.
All that remains of the temple are the moss-grown
pedestals which formed the foundations.
43
VI
A CARP GIVES A LESSON IN PERSEVERANCE l
BETWEEN the years 1750 and 1760 there lived in Kyoto
a great painter named Okyo-Maruyama Okyo. His
paintings were such as to fetch high prices even in those
days. Okyo had not only many admirers in consequence,
but had also many pupils who strove to copy his style ;
among them was one named Rosetsu, who eventually
became the best of all.
When first Rosetsu went to Okyo's to study he was,
without exception, the dullest and most stupid pupil that
Okyo had ever had to deal with. His learning was so
slow that pupils who had entered as students under Okyo
a year and more after Rosetsu overtook him. He was one
of those plodding but unfortunate youths who work hard,
harder perhaps than most, and seem to go backwards as
if the very gods were against them.
1 One day my old painter Busetsu was talking with me about Japan's greatest
painters, and of one of them he told a strange story. It was interesting in one thing
especially, and that was that the name of Rosetsu I could not find mentioned in Louis
Gonse's book, though, of course, Maruyama Okyo was. Five names were given as those
of the best pupils of Okyo ; but Rosetsu was not mentioned. I wrote to my friend the
Local Governor, who is an authority on Japanese paintings. His answer was, ' You
are quite right : Rosetsu was one of Okyo's best pupils, perhaps the best.'
44
ROSETSU WATCHES THE CARP
A Carp gives a Lesson in Perseverance
I have the deepest sympathy with Rosetsu. I
myself became a bigger fool day by day as I worked;
the harder I worked or tried to remember the more
manifestly a fool I became.
Rosetsu, however, was in the end successful, having
been greatly encouraged by his observations of the
perseverance of a carp.
Many of the pupils who had entered Okyo's school
after Rosetsu had left, having become quite good
painters. Poor Rosetsu was the only one who had made
no progress whatever for three years. So disconsolate
was he, and so little encouragement did his master offer,
that at last, crestfallen and sad, he gave up the hopes he
had had of becoming a great painter, and quietly left the
school one evening, intending either to go home or to
kill himself on the way. All that night he walked, and
half-way into the next, when, tired out from want of
sleep and of food, he flung himself down on the snow
under the pine trees.
Some hours before dawn Rosetsu awoke, hearing a
strange noise not thirty paces from him. He could not
make it out, but sat up, listening, and glancing towards
the place whence the sound — of splashing water — came.
As the day broke he saw that the noise was caused
by a large carp, which was persistently jumping out of
the water, evidently trying to reach a piece of sembei (a
kind of biscuit made of rice and salt) lying on the ice of
a pond near which Rosetsu found himself. For full three
hours the fish must have been jumping thus unsuccessfully,
cutting and bruising himself against the edges of the ice
until the blood flowed and many scales had been lost.
45
Ancient Tales and Folklore of Japan
Rosetsu watched its persistency with admiration. The
fish tried every imaginable device. Sometimes it would
make a determined attack on the ice where the biscuit
lay from underneath, by charging directly upwards ; at
other times it would jump high in the air, and hope
that by falling on the ice bit by bit would be broken
away, until it should be able to reach the sembei ; and
indeed the carp did thus break the ice, until at last he
reached the prize, bleeding and hurt, but still rewarded
for brave perseverance.
Rosetsu, much impressed, watched the fish swim off
with the food, and reflected.
* Yes,' he said to himself : * this has been a moral
lesson to me. I will be like this carp. I will not go
home until I have gained my object. As long as there is
breath in my body I will work to carry out my intention.
I will labour harder than ever, and, no matter if I do
not progress, I will continue in my efforts until I attain
my end or die/
After this resolve Rosetsu visited the neighbouring
temple, and prayed for success ; also he thanked the local
deity that he had been enabled to see, through the carp's
perseverance, the line that a man should take in life.
Rosetsu then returned to Kyoto, and to his master,
Okyo, told the story of the carp and of his determination.
Okyo was much pleased, and did his best for his
backward pupil. This time Rosetsu progressed. He
became a well-known painter, the best man Okyo ever
taught, as good, in fact, as his master ; and he ended by
being one of Japan's greatest painters.
Rosetsu took for crest the leaping carp.
46
VII
LEGENDS TOLD BY A FISHERMAN ON
LAKE BIWA, AT ZEZE
WHILE up fishing on Lake Biwa, and later shooting in
the vicinity (shooting is not allowed on the lake itself, the
water being considered a holy place), I often made Zeze
my head-quarters. At the edge of the lake, just there,
stands the cottage of ah old old fisherman and his sons.
They have made a little harbour for their boats ; but
they cultivate no ground, their cottage standing in wild
grass near a solitary willow. The reason of this is that
they are rich, or comparatively so, being the owners of an
immense fish-trap, which runs out into the lake nearly a
mile, and is a disgrace to all civilised ideas of conservation.
They bought the rights from the Daimio, who owned
Zeze Castle a hundred years or more ago (this is my own
guess at the date, for I never asked or noted it). The
trap catches enough to keep the whole of four families
comfortable.
Two or three interesting little legends (truths the old
47
Ancient Tales and Folklore of Japan
senior fisherman called them) I got, either from himself
or from his son while visiting his trap, or sitting under
his willow, fishing myself — for stories.
c Surely the Danna San could not be interested in the
simple old stories of bygone days ? Even my sons do
not care for them nowadays ! '
' 1 care for anything of interest,' I said. ' And you
will greatly please me by telling me any fishermen's
legends of hereabouts, or even of the north-western end
of the lake if you know any.'
* Well, there is our Fire Ball,' said the old fisherman.
1 That is a curious and unpleasant thing. I have seen it
many times myself. I will begin with that.'
LEGEND
' Many years ago there was a Daimio who had con-
structed at the foot of the southern spur of Mount Hiyei
a castle, the ruins of which may still be seen just to the
north of the military barracks of the Ninth Regiment in
Otsu. The name of the Daimio was Akechi Mitsuhide,
and it is his shito dama that we see now in wet weather on
the lake. It is called the spirit of Akechi.
'The reason of it is this. When Akechi Mitsuhide
defended himself against the Toyotomi, he was closely
invested ; but his castle held out bravely, and could not
be taken in spite of Toyotomi's greater forces. As time
went on, the besiegers became exasperated, and prevailed
upon a bad fisherman from Magisa village to tell where
was the source of water which supplied Akechi's castle.
The water having been cut off, the garrison had to
HHT
THE FIRE-BALL OR ' SHITO DAMA ' OF AKECHI
T ^\-
sv,
Legends told by a Fisherman
capitulate, but not before Akechi and most of his men
had committed suicide.
' From that time, in rain or in rough weather, there
has come from the castle a fire-ball, six inches in diameter
or more. It comes to wreak vengeance on fishermen, and
causes many wrecks, leading boats out of their course.
Sometimes it comes almost into the boat. Once a
fisherman struck it with a bamboo pole, breaking it up
into many fiery bits ; and on that occasion many boats
were lost.
c In full it is called " The Spider Fire of the Spirit of
the Dead Akechi." That is all, sir, that I can tell of it
— except that often have I seen it myself, and feared it.'
' That is very interesting/ said I, ' and quite what I
like. Can you tell me any more ? '
' Perhaps, if Danna San found interest in that simple
story, he would like to know the reason of why we always
have such a terrible storm over the lake on February 25 :
so I will tell of that also.'
LEGEND <^J
4 Long ago there lived in the village of Komatsu, on
the south-eastern side of the lake, a beautiful girl called
O Tani. She was the daughter of a wealthy farmer, and
of a studious nature as far as it was possible for a girl to be
so in those days ; that is to say, she was for ever wishing
to learn and to know things which were not always within
the province of women to know. With the intention of
inquiring and learning, she frequently crossed the lake in
a boat alone, to visit a certain talented and clever young
49 7
Ancient Tales and Folklore of Japan
monk, who was the chief priest at one of the smaller
temples situated at the foot of Mount Hiyei San, just
over there where you are looking now.
4 So deeply impressed was O Tani San with the priest's
knowledge, she lost her heart and fell in love with him.
Her visits became more frequent. Often she crossed the
lake alone, in spite of her parents' protests, when the
waves were too high for the safety even of a hardy
fisherman like myself.
' At last O Tani could resist no longer. She felt that
she must tell the good priest of her love for him, and see
if she could not persuade him to renounce the Church
and run away with her.
8 The monk was greatly sorrowed, and did not quite
know what to say, or how to put the girl off. At last he
thought that he would give her an impossible task.
Knowing that the weather on Lake Biwa towards the end
of February is nearly impossible as far as the navigation
of small boats is concerned, he said, probably not for a
moment meaning it seriously :
4 " O Tani San, if you successfully crossed the lake on
the evening of February 25 in a washing-tub, it might be
possible that 1 should cast off my robes and forget my
calling to carry out your wishes."
* O Tani did not think of the impossible, nor did she
quite understand the depth of the priest's meaning ;
young and foolish as she was with her blind love, she
sculled herself home, thinking that the next time she
crossed the lake it would be in the washing-tub and to
carry off the young priest as her husband. She was
supremely happy.
50
O TANI SAN S TUB GETS SWAMPED
Legends told by a Fisherman
* At last the 25th of February arrived. O Tani had
taken care that the best and largest washing- tub had
been left near the borders of the lake. After dark she
embarked in her frail craft, and without the least fear
started.
* When she was about half-way across a fearful storm
broke over Hiyei Mountain. The waves arose, and
the wind blew with blinding force. Moreover, the light
that was usually burning on the Hiyei San side of the
lake, which the priest had promised should be especially
bright this night, had been blown out. It was not long
before poor O Tani's tub was capsized, and in spite of
her efforts to keep afloat she sank beneath the waves
to rise no more.
< It is said by some that the priest himself put out the
light, so as to cut off the last possible chance of O Tani's
reaching the shore, being over-zealous in his thoughts of
good and evil.
c Since the night that O Tani was drowned, every 25th
of February has been wild and stormy, and fishermen fear
to be out on that day. People say that the cause is the
dissatisfied spirit of poor O Tani, who, though she did
not fear death, died disconsolate at being deceived by the
monk she loved.
' The washing-tub that O Tani used drifted ashore
at Kinohama village, in Eastern Omi. It was picked up
by Gensuke, a match-maker, who split it up and made
matches of it. When this became known to the villagers
of Kinohama, including Gensuke himself, they resolved
that every 25th of February should be a holiday, and that
a prayer should be said at their shrine for the spirit of
Ancient Tales and Folklore of Japan
O Tani. They call the day " Joya " (Dealer in Matches
Festival), and on it no men work.'
* That is a capital story/ said I to the old fisherman ;
' but I should greatly have liked to put the monk in
another tub on the following 25th of February, and
anchored him out, so that he should be sure of being
drowned in the same way/
' Does the Danna San know why all the little papers
are tied in the black rocks at Ishiyama-dera ? '
' No : I do not,' I answered ; c and, moreover, when I
went there no one would or could tell me.'
' Well, it is not an uninteresting story, and I will tell
it to you, for it is short/
LEGEND
1 As the Danna San has been to Ishiyama-dera, he will
know about the temple and monastery, which has a history
eleven hundred years long ; l but few people know the
real reason why the bits of paper with prayers on them
are tied to the black rocks.
4 The origin or the reason of tying these paper prayers
— musubi no kami, as they are called — is pretty, if suicide
for the romance of love can make it so.
c Many years ago in Baba Street of Otsu, then known
as Shibaya Street, there was a teahouse called Kagiya,
which kept very beautiful geisha. Among them was
one, named O Taga hana, whose loveliness surpassed all
imagination. Though scarcely seventeen, her heart was
1 The temple was founded A.D. 749 by the monk Ryoben Sojo at the command of
the Emperor Shomei. It is the thirteenth of the Thirty-Three Holy Places.
52
THE BLACK ROCKS AT ISHIYAM A-DERA WHERE
PRAYERS ARE TIED
Legends told by a Fisherman
"no longer her own. It had gone as completely to her
lover Denbei as had his to her. It is difficult to imagine
how this desperate affair came about at first, for Denbei
was only the clerk of a rice-merchant in Otsu, and had
but little money to spend on geisha, especially in such
an expensive teahouse as Kagiya.
* Jealousy and unhappiness crept into the heart of
Denbei, not on account of any unfaithfulness on the part
of O Taga hana San, but because he felt jealous of others
being well enough off to go to the Kagiya teahouse and
hear her sing and see her dance while they ate costly
dinners.
' So much did these sorrows tell upon Denbei's heart
at last, he used to falsify his master's account -books,
frequently taking money, which he spent, of course, at
the Kagiya teahouse in seeing the beloved O Taga hana.
' This state of affairs could not last long, and when
Denbei told O Taga hana how he had procured the
money to come and see her she was shocked beyond
measure.
c " My dearest," she said, " the-wrong which you have
done out of love for me is sure to be discovered, and
even were it not it would be wrong. Our love is so
great that there remains but one chance for our future
happiness — shinju (suicide together). Nothing else will
enable us to become united, for if I ran away with you
they would soon recapture me, most probably before a
day and night had passed."
* " Will you leave with me to-night ? " said Denbei.
* " I will meet you at two o'clock in the morning, when
all are asleep, down at the flat-growing pine tree near
53
Ancient Tales and Folklore of Japan
the east end of the town. From there we will go to
Ishiyama-dera, and after praying at that holy temple
to our good Kwannon we will do shinju in the
Hotaru Dani (Firefly Valley), and our souls will depart
together."
' Denbei bowed to his sweetheart, and spoke words of
gratitude for her faithfulness in recognising his love for
her as the cause of his sin, and he promised that at the
appointed hour he would meet her by the pine tree near
the lake and take her off to Ishiyama, there to carry out
their final act and die together.
' To save time, Danna San, in telling this story it is
only necessary to say that Denbei and O Taga hana met,
and that, after passing over the flat and uninteresting
plain known as Awatsu, they reached and passed the Seta
Bridge, and that shortly after, about daybreak, they
found themselves at Ishiyama. There, in one of the tea-
houses, they remained some hours in bliss, and then went
to the temple to pray to Kwannon. Then they went to
the Hotaru Dani, and, after embracing each- other for the
last time on this earth, they each wrote a prayer on a
piece of paper, twisted it into a piece of string, and
fastened it in a double knot with their thumbs and little
fingers through a small hole bored in the soft black rocks.
Their being able to do this successfully was taken as an
omen that all would be well with them after death, and
was an answer to their prayer.
' Their spirits passed away together, just as the leaves
of fragrant flowers blown off by autumn winds pass
together under Seta Bridge.
4 That, Danna San, is the origin and reason of tying
54
Legends told by a Fisherman
these pieces of paper to the black rocks and other places
at Ishiyama-dera. The custom is still followed by many
country folks, who go to worship and pray for the
spirits of Denbei and O Taga hana in the Firefly Valley
itself.'
55
VIII
A MIRACULOUS SWORD
ABOUT the year no B.C. there lived a brave prince
known in Japanese history as Yamato-dake no Mikoto.1
He was a great warrior, as was his son, who is said to
have been a husband to the Empress Jingo — I presume a
second one, for it could not have been the Emperor who
was assassinated before the Empress's conquest of Korea.
However, that does not very much matter to my story,
which is merely the legend attached to the miraculous
sword known as the Kusanagi no Tsurugi (the grass-cutting
sword), which is held as one of the three sacred treasures,
and is handed down from father to son in the Imperial
Family. The sword is kept at the Atsuta Shrine, in
Owari Province.
At the date given by my interpreter, no B.C. (I should
1 Yamato-dake no Mikoto, one of the eighty children of the Emperor Keiko, was a
great hero of the prehistoric age. While yet a stripling he was sent by his father to
destroy the rebels of Western Japan. In order to accomplish this end he borrowed the
gown of his aunt, who was high priestess of Ise, and, thus disguised, made the rebel
chieftains fall in love with him while carousing in the cave where they dwelt. Then,
suddenly drawing a sword from his bosom, he smote them to death. He next subdued
the province of Izumo, and finally conquered Eastern Japan, which was at that time a
barbarous waste. After many adventures, both warlike and amorous, he died on the
homeward march to Yamato, where the Emperor, his father, held Court.
56
YAMATO-DAKE NO MIKOTO DESTROYS HIS ENEMIES AND
SAVES HIMSELF FROM BEING BURNED BY THE AID OF
THE MIRACULOUS SWORD
A Miraculous Sword
"add 'or thereabouts,' allowing large margins), Yamato-
dake no Mikoto had been successful at all events in
suppressing the revolutionists known as the Kumaso in
Kyushu. Being a man of energy, and possessing a strong
force of trained men, he resolved that he would suppress
the revolutionists up on the north-eastern coasts.
Before starting, Yamato-dake no Mikoto thought he
should go to Ise to worship in the temples, to pray for
divine aid, and to call on an aunt who lived near. Yamato-
dake spent five or six days with his aunt, Princess Yamato
Hime, to whom he announced his intention of subduing
the rebels. She presented him with her greatest treasure
— the miraculous sword — and also with a tinder- and -
flint-box.
Before parting with her nephew Yamato Hime no
Mikoto said : ' This sword is the most precious thing
which I could give you, and will guard you safely through
all dangers. Value it accordingly, for it will be one of
the sacred treasures.'
(Legend says that in the age of the gods Susanoo-no
Mikoto once found an old man and a woman weeping
bitterly because a mammoth eight -headed snake had
devoured seven of their daughters, and there remained
only one more, whom, they felt sure, the eighth serpent's
head would take. Susanoo-no Mikoto asked if they
would give him the daughter if he killed the snake ; to
which they gladly assented. Susanoo filled eight buckets
with sake-wine, and put them where the serpent Was
likely to come, and, hiding himself in the vicinity, awaited
events. The monster came, and the eight heads drank
the eight buckets full of sake, and became, naturally,
57 8
Ancient Tales and Folklore of Japan
dead-drunk. Susanoo then dashed in and cut the beast
to bits. In the tail he found a sword — the celebrated and
miraculous sword ' Kusanagi no Tsurugi,' the grass-cutting
sword of our story.)
After bidding farewell to Yamato Hime no Mikoto,
the Prince took his departure, setting out for the province
of Suruga, on the eastern coast, to find what he could
hear, it being in a turbulent state ; and it was there that
he ran into his first danger, and that his enemies laid a
trap for him, through their knowledge that he was fond
of hunting.
There were some immense rush plains in Suruga
Province where now stands the village of Yaitsu Mura
(' Yaita ' means c burning fields '). It was resolved by the
rebels that one of them should go and invite Yamato-dake
to come out and hunt, while they were to scatter and hide
themselves in the long grass, until the guide should lead
him into their midst, when they would jump up and kill
him. Accordingly, they sent to Yamato-dake a plausible
and clever man, who told him that there were many deer
on the grass plains. Would he come and hunt them ?
The man volunteered to act as guide.
The invitation was tempting ; and, as he had found
the country less rebellious than he had expected, the
Prince accepted.
When the morning arrived the Prince, in addition
to carrying his hunting-bow, carried the sword given him
by his aunt, the Princess Yamato. The day was windy,
and it was thought by the rebels that as the rushes were
so dry it would be more sure, and less dangerous to
themselves, to fire the grass, for it was certain that the
58
A Miraculous Sword
guide would make the Prince hunt up-wind, and if they
fired the grass properly the flames would rush with
lightning speed towards him and be absolutely safe for
themselves.
Yamato-dake did just as they had expected. He
came quietly on, suspecting nothing. Suddenly the
rushes took fire in front and at the sides of him. The
Prince realised that he had been betrayed. The treacherous
guide had disappeared. The Prince stood in danger of
suffocation and death. The smoke, dense and choking,
rushed along with rapidity and great roaring.
Yamato-dake tried to run for the only gap, but was
too late. Then he began cutting the grass with his sword,
to prevent the fire from reaching him. He found that
whichever direction he cut in with his sword, the wind
changed to that direction. If to the north he cut, the
wind changed to the south and prevented the fire from
advancing farther ; if to the south, the wind changed to
the north ; and so on. Taking advantage of this,
Yamato-dake retaliated upon his enemies. He got fire
from his aunt's tinder-box, and where there was no fire
in the rushes he lit them, cutting through the grass at the
same time in the direction in which he wished the fire to
go. Rushing thus from point to point, he was successful
in the endeavour to turn the tables on his enemies, and
destroyed them all.
It is important to note that there is in existence
a sword, said to be this sword, in the Atsuta Shrine, Owari
Province ; a great festival in honour of it is held on
June 21 every year.
From that place Yamato-dake no Mikoto went on
59
Ancient Tales and Folklore of Japan
to Sagami Province. Finding things quiet there, he took
a ship to cross to Kazusa Province, accompanied by a
lady he deeply loved, who was given the title of Hime
(Princess) because of Yamato-dake's rank. Her name
was Tachibana. They had not got more than ten miles
from shore when a terrible storm arose. The ship
threatened to go down.
4 This/ said Tachibana Hime, ' is the doing of one
of the sea-goddesses who thirst for men's lives. I will
give her mine, my lord ; perhaps that may appease her
until you have safely crossed the wicked sea/
Without further warning, Tachibana Hime cast
herself into the sea ; the waves closed over her head, to
the consternation and grief of all, and to the breaking
of Yamato-dake's heart.
As Tachibana Hime had expected, the sea-goddess
was appeased. The wind went down, the water calmed,
and the ship reached Kazusa Province in safety. Yamato-
dake went as far as Yezo, putting down small rebellions
on the way.
Several years afterwards, accompanied by many of his
old officers, he found himself back on the side of a hill
in Sagami Province overlooking the place where poor
Tachibana Hime had given up her life for him by
throwing herself into the sea. The Prince gazed sadly
at the sea, and thrice exclaimed, with tears flowing down
his cheeks, — brave though he was — ' Azuma waya ! ' (Alas,
my dearest wife !) ; and Eastern Japan, about the middle,
has since then been called * Azuma.'
60
IX
4 THE PROCESSION OF GHOSTS'1
SOME four or five hundred years ago there was an old
temple not far from Fushimi, near Kyoto. It was called
the Shozenji temple, and had been deserted for many
years, priests fearing to live there, on account of the
ghosts which were said to haunt it. Still, no one had
ever seen the ghosts. No doubt the story came into the
people's minds from the fact that the whole of the priests
had been killed by a large band of robbers many years
beyond the memory of men — for the sake of loot, of course.
So great a horror did this strike into the minds of all,
that the temple was allowed to rot and run to ruin.
1 Somewhere between the years 1400 and 1550 there lived a family of celebrated
painters covering three generations, and consequently difficult to be accurate about.
There were Tosa Mitsunobu, Kano Mitsunobu, and Hasegawa Mitsunobu j some-
times Tosa Mitsunobu signed his pictures as Fujiwara Mitsunobu. When to this
I add that there were other celebrated painters — Kano Masanobu, Kano Motonobu,
besides their families, imitators, and name forgers — you will realise the difficulties into
which one may fall in fixing on names and dates ; but, as usual, I have been placed
safely on high ground by a kind friend, H.E. Mr. Hattori, the Governor, whose
knowledge of Art is great. Undoubtedly it was Tosa Mitsunobu who painted the
picture known as the Hiyakki Yako, or as The One Hundred Ghosts' Procession,
which is celebrated, and has served as a map of instruction in the drawing of hobgoblins
and ghosts, ' spooks,' ' eries,' or whatever you may choose to call them. As far as I can
judge, the picture was painted about the end of the first half of the fifteenth century.
61
Ancient Tales and Folklore of Japan
One year a priest, a pilgrim and a stranger, passed by
the temple, and, not knowing its history, went in and
sought refuge from the weather, instead of continuing his
journey to Fushimi. Having cold rice in his wallet, he
felt that he could not do better than pass the night
there ; for, though the weather might be cold, he would
at all events save drenching the only clothes which he had,
and be well off in the morning.
The good man took up his quarters in one of the
smaller rooms, which was in less bad repair than the rest
of the place ; and, after eating his meal, said his prayers
and lay down to sleep, while the rain fell in torrents on
the roof and the wind howled through the creaky
buildings. Try as he might, the priest could not sleep,
for the cold draughts chilled him to the marrow. Some-
where about midnight the old man heard weird and
unnatural noises. They seemed to proceed from the
main building.
Prompted by curiosity, he arose ; and when he got to
the main building he found Hiyakki Yako (meaning a
procession of one hundred ghosts) — a term, I believe,
which had been generally applied to a company of ghosts.
The ghosts fought, wrestled, danced, and made merry.
Though greatly alarmed at first, our priest became
interested. After a few moments, however, more awful
spirit-like ghosts came on the scene. The priest ran back
to the small room, into which he barred himself ; and he
spent the rest of the night saying masses for the souls
of the dead.
At daybreak, though the weather continued wet, the
priest departed. He told the villagers what he had seen,
62
THE PROCESSION OF GHOSTS
c The Procession of Ghosts '
a'nd they spread the news so widely that within three or
four days the temple was known as the worst-haunted
temple in the neighbourhood.
It was at this time that the celebrated painter Tosa
Mitsunobu heard of it. Having ever been anxious to
paint a picture of Hiyakki Yako, he thought that a sight
of the ghosts in Shozenji temple might give him the
necessary material : so off to Fushimi and Shozenji he
started.
Mitsunobu went straight to the temple at dusk, and
sat up all night in no very happy state of mind ; but he
saw no ghosts, and heard no noise.
Next morning he opened all the windows and doors
and flooded the main temple with light. No sooner had
he done this than he found the walls of the place covered,
as it were, with the figures or drawings of ghosts of
indescribable complexity. There were far more than two
hundred, and all different.
Could he but remember them ! That was what Tosa
Mitsunobu thought. Drawing his notebook and brush
from his pocket, he proceeded to take them down
minutely. This occupied the best part of the day.
During his examination of the outlines of the various
ghosts and goblins which he had drawn, Mitsunobu saw
that the fantastic shapes had come from cracks in the
damp deserted walls ; these cracks were filled with fungi
and mildew, which in their turn produced the toning,
colouring, and eventually the figures from which he
compiled his celebrated picture Hiyakki Yako.1 Grateful
1 It is well known that certain fungi and mildews produce phosphorescent light amid
certain circumstances. No doubt the priest saw the cracks in the wall amid these
63
Ancient Tales and Folklore of Japan
was he to the imaginative priest whose stories had led him
to the place. Without him never would the picture have
been drawn ; never could the horrible aspects of so many
ghosts and goblins have entered the mind of one man,
no matter how imaginative.
My painter's illustration gives a few, copied from a
first-hand copy of Mitsunobu's.
circumstances, and the noise he heard was made by rats. I once read a story about a
haunted country-house in England, the ghost in which was eventually found to be a
luminous fungus.
64
X
A FAITHFUL SERVANT1
IN the reign of the Emperor Engi, which began in the
year 901 A.D., there lived a man whose name has ever
since been celebrated on account of his beautiful writings,
poetic and other. He was the Emperor's great favourite,
and consequently he was the strong man of the day ;
his name was Sugawara Michizane. Needless to say,
it was not very long before, with all these things in his
favour, he was the head of the Government, living in
luxury.
Things went well enough for a time ; but the inevit-
able came at last. Not all the people agreed with
Michizane's ideas or his politics. Secret enemies lurked
at every corner. Among them was one particularly bad
man named Tokihira, whose poisonous intrigues at Court
were constant.
Tokihira held a Government position under Michizane,
and hated him in his heart, thinking that if he could
but arrange to get Michizane into the bad graces of the
1 This little tragedy, showing the deep loyalty which was general 1000 years ago,
was told to me by Mr. Matsuzaki of the Kencho (Government Office).
65 9
Ancient Tales and Folklore of Japan
Emperor he himself might become leader of the
Government.
Michizane was a man with whom little fault could
be found, and so it came to pass that Tokihira was unable
to find any cause for starting evil reports about him ;
but as time went on he became more determined to do
evil in the end.
At last an opportunity arrived. Tokihira, who had
many secret agents trying to discover something to be
reported to the Emperor against Michizane, heard a
statement that Prince Toki (Toki no Miya) had fallen
secretly in love with the beautiful daughter of Michizane,
and that they held secret meetings.
Tokihira was overjoyed at the news, and went
straightway to the Emperor, who received him, hearing
that he had a marvellous tale of intrigue to tell.
' Your Majesty/ said Tokihira, * much as I grieve to
tell it, a serious plot is about. Sugawara Michizane has
so arranged it that your Majesty's younger brother,
Prince Toki, has fallen in love with his daughter.
Deeply as I regret to say it, they hold secret meetings.
Moreover, Michizane, your Majesty's Premier, is
scheming that your Majesty may be assassinated, or at
least dethroned in favour of Prince Toki, who is to marry
Michizane's daughter.'
Naturally the Emperor Engi was infuriated. He was
a good and sound monarch, and had ruled the people,
with the aid of Michizane, fairly, firmly, and well. He
had looked upon Michizane as a personal friend ; and
to think of Michizane conspiring his assassination, or at
all events so scheming as to place Prince Toki on the
66
MATSUO DECLARES THE HEAD TO BE THAT OF
KANSHUSAI
A Faithful Servant
throne, and to marry his own daughter to the Prince, was
more than he could stand.
He sent for Michizane.
Michizane protested his innocence. True it was, he
said, that the Prince had fallen in love with his daughter ;
but that was not much to be wondered at. His daughter
was beautiful ; the Prince and she were much of the same
age, and had seen much of each other from their child-
hood. Now that they had grown older, they found that
their friendship had turned to love. That was all. It
was not easy for a Prince of the blood royal to meet
the lady of his heart quite so openly as another might ;
and, no doubt, they had met, for his daughter had told
him so. As to the plot asserted by Tokihira, that was
absolutely fanciful, and it was an astonishment to hear of
so dastardly an accusation.
Tokihira perceived the temper of the Emperor. By
loud words and unscrupulous lies he upset all the un-
fortunate Michizane's protests ; and the Emperor ordered
Michizane to be sent for the rest of his life to Tsukushi,
in the island of Kyushu.
Accompanied only by his faithful servant Matsuo,
Michizane went into exile. The punishment of Michizane,
unjust as it was, broke up the employment of many
others. All those who had been closely associated with
him were dismissed. Among them was Takebayashi
Genzo, who had been one of Michizane's chief attendants.
Genzo had been one of Michizane's literary pupils ; con-
sequently it is not astonishing that on losing employment,
Genzo fled to a small town, and out of duty took with
him Michizane's wife and young son Kanshusai, aged
Ancient Tales and Folklore of Japan
ten. All changed their names, and Genzo, to support
them as well as his own family, established a small
school.
Thus it was that for some time Kanshusai escaped the
wicked designs against his life that had been planned by
Tokihira.
Matsuo, the faithful servant who had followed his
master Michizane into banishment, heard of a vile plot
to assassinate his master's son, and after many weary
days of thought as to how he could prevent it he per-
ceived that the only way would be to sacrifice his own
son instead.
First he told his banished master of his intention, and
having obtained leave he journeyed back to Kyoto, and
sought out Tokihira himself, to whom he offered his
services both as a servant and as a hunter of Michizane's
son Kanshusai. Tokihira readily engaged him, thinking
that now he would be sure to find the boy whom he
wished to have beheaded. Tokihira had taken the place
of Michizane in the Emperor's favour, and had great
power ; his will was almost law.
So well did Matsuo play his part in Tokihira's house-
hold and among his servants, it was not long before they
were all agreed that Matsuo was most faithful to his new
master, and the greatest confidence was placed in him.
Shortly after this, it came to the knowledge of Tokihira
that Kanshusai was hidden, under a different name, in the
school which belonged to Genzo. Genzo was ordered
to send the boy's head to Tokihira within forty-eight
hours.
Matsuo, ever faithful, hearing of this, went to Genzo's
68
A Faithful Servant
school in disguise and disclosed to the schoolmaster, who
readily assented, his scheme for saving Kanshusai. Then
Matsuo sent his son Kotaro to Genzo's school, from
which he never returned alive, poor boy ; and though
(in all honour be it said) Genzo did not like the killing
of this boy, he steeled his nerves, for the sake of his
former master and to save Kanshusai's life.
With one blow of his sword he took off the innocent
head.
At the appointed time Tokihira's officials called at the
school to fetch it, and they carried it back to Tokihira,
saying : c Now, Lord Tokihira, there is no longer fear
for the future from Michizane's son, for here is his head
in this box. See ! And here is the schoolmaster Take-
bayashi Genzo, who followed your lordship's orders and
cut it off/
Tokihira was pleased, but not perfectly assured that
the head was the right one : so, knowing that Matsuo
had previously been employed by Michizane, and that he
must know if it were Kanshusai's head or not, he called
him, ordering him to take the head out of the box and
identify it.
Poor Matsuo ! Imagine his feelings at having to draw
his only son Kotaro's head from the box, and hold it up
by the hair, and assure the Lord Tokihira that it was
indeed the head of Kanshusai, Michizane's son ! He did
so, however, with great nerve and splendid fortitude,
thus saving the life of Kanshusai, and fulfilling his duty
to his banished master Michizane.
Matsuo's fidelity is still adored by those who know
the story.
Ancient Tales and Folklore of Japan
Not long after a terrible thunderstorm came over Kyoto.
A thunderbolt crashed through Tokihira's palace and
killed him. To this day people say that Michizane's
spirit came down in the shape of that thunderbolt to be
avenged.
70
XI
PRINCE HOSOKAWA'S MOST VALUABLE
TITLE-DEEDS J
SEVERAL hundred years ago there dwelt in lands of the
Hosokawas a widow and her daughter, a beautiful girl
of seventeen, named Kazuye. O Kazuye San's father had
been foully murdered: some six months before, and both
Kazuye and her mother had made up their minds to
devote their fortune and their lives to bringing the
criminals to justice. In these efforts they received no help,
but spent the whole of their money, until at last they
were almost forced to beg in the street for food. Day
after day, however, they continued to pray in the temple
for help, and never once lost heart or weakened in their
purpose. O Kazuye told her mother that were she
fortunate enough to gain the affections of a man, even he
should be sacrificed in the effort after vengeance.
One day it came to pass that the poverty-stricken
appearance of Kazuye 2nd her mother, returning as usual
from praying in the temple, aroused the mirth of a party
1 Told to me by Mr. Matsuzaki, and said to be perfectly true, the document in
question being in possession of the present Prince Hosokawa.
71
Ancient Tales and Folklore of Japan
of roughs, who proceeded to insult them. A handsome
young samurai, Okawa Jomoyemon, happened to come
along. Drawing his sword, he very soon put the roughs
to flight. Having done this, and bowing low, he asked
whom he had the honour of serving.
O Kazuye answered for her mother, and quickly
recognised that this handsome youth was just such as she
had longed to meet, so that he might fall in love and wish
to help her in seeking out the murderer of her father.
Therefore, not unnaturally, she encouraged him ; and he
fell in love with her. In the meanwhile an old friend of
Kazuye's father, feeling great sorrow for her, had found a
place for her in Prince Hosokawa's household ; and there
she won such favour in the eyes of the Prince (or, as the
title then was, Daimio) that the other maids began to be
jealous.
It happened that one evening Okawa, now desperately
in love with O Kazuye, in spite of being the retainer of
another Daimio, felt that he must see her at all costs.
He arranged a secret meeting, and eventually found his
way to Kazuye's apartment. Still full of desire for venge-
ance, she seized upon the occasion to pour forth her story
and implore assistance.
Okawa, being a true knight-errant, vowed that he
would speak no more of love until he himself had hunted
down and killed the murderers of Kazuye's father. Just
as he had finished making this vow, one of the jealous
maids (who had been listening) made her presence known,
and rushed off to tell her mistress.
What was to be done ? Okawa, the retainer of
another Daimio, caught in the castle secretly conversing
72
OKAWA PLUNGES THE HOSOKAWA DEED INTO HIS
STOMACH
Prince Hosokawa's Valuable Title-Deeds
with one of the Hosokawa maids of honour ! Surely both
he and she would suffer death ! O Kazuye was not long
in thinking. She hid her lover in an old armour-case.
That, however, was no use. She was instantly summoned
into the presence of the Daimio, and the armour-chest
was carried in as well.
The Daimio, furiously angry, ordered that O Kazuye
should be killed. Okawa spoke up. He said that she
was in no way responsible for this secret meeting, that the
fault was entirely his ; and begged that he might be
allowed to die in place of her. Moreover, he told the
whole story of Kazuye's life, and mentioned that her
ambition in life was to avenge the death of her father.
The Daimio was greatly touched. Recognising the
chivalry on both sides, he took Okawa into his own service,
promising at the same time to aid them both in fulfilling
their purpose.
Tears of gratitude came into Okawa's eyes, and he
vowed there and then to sacrifice his life for Hosokawa
on the very first opportunity.
After about a year had passed a great fire broke out
in the castle. It was so sudden that nothing could be
done. The wind, fanning the flames, barely gave time
for the people to escape, much less to carry off the family
valuables.
When all were clear of the burning mass the Daimio
suddenly remembered that his title-deeds would be lost,
and that such a disaster would be dangerous for his family.
Realising this, he jumped from his horse, and was about
to dash back to try and recover them ; but his retainers
held him, fearing that he would die.
73 i°
Ancient Tales and Folklore of Japan
Okawa, hearing this, thought with delight that now an
opportunity had come to him to save his new master and
pay him for the kindness to himself and Kazuye. He
rushed into the burning mass, and, having broken open
the iron safe, seized the valuable documents. Then he
found escape impossible. He was cut off by fire on all
sides, and plainly saw that both he and the papers must
be burned. At this moment a thought came to him.
Though he must be burned, possibly his body might save
the documents. Drawing his short sword, he deliberately
disembowelled himself, and thrust the roll of papers into
his stomach. Then he flung himself on the flaming floor
and died. The fire went on. Poor Okawa was charred
beyond recognition.
When the fire was over his body was recovered, and
inside the roasted corpse was found the blood-stained roll
of papers on which the Hosokawa family depended.
From that time on, the document has been called
' Hosokawa no chi daruma ' — the blood - stained
document of the Hosokawas.
74
XII
THE STORY OF KATO SAYEMON1
IN the days when Ashikaga was Shogun there served
under him a knight of good family, Kato Sayemon, of
whom he was especially fond. Things went well with
Sayemon. He lived in what might almost be called a
palace. Money he possessed in plenty. He had a
charming wife who had borne him a son, and, according
to old custom, he had many others who lived as wives
within his mansion. There was no war in the land.
1 Told to me by Mr. Matsuzaki. I cannot say that I think much of the story.
Sayemon is made a hero ; but he must appear to most as a rather cowardly and low
creature. I remarked upon this to Mr. Matsuzaki, saying : ' I do not see that the
story is finished. You make Sayemon out a model person, whereas to me he appears
the worst one in the story. Surely the wife and the son should have come out as the
good people j but you laud and praise Sayemon for leaving his family, and refusing to
recognise them when they had no sin against themselves.' 'I do not admit the
difficulty,' said Mr. Matsuzaki. 'It is the same as the Lord Buddha. He also left
his wife, and devoted his life to religious affairs just as Sayemon did.' Well, I could
not agree with this. Buddha was Buddha, a benefactor and helper to the whole of Asia.
Sayemon was a poor miserable weakling who simply sought personal peace. As far as
the story goes I defy anybody to find him a hero, or a person who in any way emulated
Buddha— unless he did so from an entirely Japanese point of view. The story, how-
ever, is quite a celebrated one, referred to in many Japanese books : so Mr. Matsuzaki
tells me.
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Ancient Tales and Folklore of Japan
Sayemon found no trouble in his household. Peace and
contentment reigned. He enjoyed life accordingly, by
feasting and so forth. c Oh that such a life could last ! '
thought he ; but fate decreed otherwise.
One evening, when Sayemon was strolling about in
his lovely garden, watching the fireflies and listening
to singing insects and piping toads, of which he was
extremely fond, he happened to pass his wife's room and
to look up.
There he saw his dear wife and his favourite concubine
playing chess (' go/ in Japanese). What struck him most
was that they appeared perfectly happy and contented in
each other's society. While Sayemon looked, however,
their hair seemed to rear up from behind in the shapes
of snakes which fought desperately. This filled him with
fear.
Sayemon, in amazement, stealthily approached in order
to see better ; but he found the vision just the same.
His wife and the other lady, when moving their men,
smiled at each other, showing every sign of great courtesy ;
nevertheless, there remained the indistinct outlines of their
hair assuming the forms of fighting snakes. Hitherto
Sayemon had thought of them as almost sisters to each
other, and so outwardly had they in fact appeared ; but,
now that he had seen the mysterious sign of the snakes,
he knew that they hated each other more than could be
understood by a man.
He became uneasy in his mind. Until then his life
had been rendered doubly happy because he thought his
home was peaceful ; but now, he reflected, hatred and
malice must be rampant in the house. Sayemon felt as if
76
ISHIDOMARO MEETS HIS FATHER, BUT FAILS TO
IDENTIFY HIM FOR SURE
*•
The Story of Kato Sayemon
he were a rudderless boat, being drawn towards a cataract,
from which no means of escape seemed possible.
He spent a sleepless night in meditation, during which
he decided that to run away would be the safest course in
the end. Peace was all that he craved for. To obtain it,
he would devote himself to religious work for the rest of
his life.
Next morning Kato Sayemon was nowhere to be found.
There was consternation in the household. Men were
dispatched here, there, and everywhere ; but Sayemon
could not be found. On the fifth or sixth day after the
disappearance his wife reduced the establishment, but
continued herself, with her little son Ishidomaro, to live
in the house. Even the Shogun Ashikaga was greatly
disconcerted at Sayemon's disappearance. No news of
him came, and time passed on until a year had gone,
and then another, when Sayemon's wife resolved to take
Ishidomaru, aged five, and go in search.
For five weary years they wandered about, this mother
and son, making inquiries everywhere ; but not the
slightest clue could they get, until at last one day they
were staying at a village in Kishu, where they met an old
man who told them that a year before he had seen Kato
Sayemon at the temple of Koya San. 'Sure,' he said,
* I knew him, for I was once a palanquin-bearer for the
Shogun, and often and often saw Sayemon San. I cannot
say if he is at the temple ; but he was a priest there a
year ago/
.For Ishidomaro and his mother there was but little
sleep that night. They were in a fever of excitement.
Ishidomaro was now eleven years of age, and was most
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Ancient Tales and Folklore of Japan
anxious to have his father at home ; both mother and son,
happy after their long years of searching, eagerly looked
forward to the morrow.
Unfortunately, according to ancient regulations, Koya
San temple and mountain were only for men. No
woman was allowed to ascend to worship the image of
Buddha on this mountain. Thus Ishidomaro's mother
had to remain in the village while he went in quest of
his father.
At daybreak he started, full of hope, and telling his
mother not to fear. * I will bring back father this very
evening/ said he ; < and how happy we shall all be !
Farewell for the time being, and fear not for me ! '
So saying, Ishidomaro went off. ' True,' he said, * I do
not know my father by sight ; but he has a black mole
over his left eye, and so have I ; besides, I feel that it is
my father I am going to meet/ With that and such
other thoughts in his mind the boy plodded upwards
through the tall and gloomy forests, stopping here and
there at some wayside shrine to pray for success.
Higher and higher Ishidomaro climbed — Koya San is
near noo feet in height — until he reached the outer gates
of the temple, of which the true name is ' Kongobuji/
for ' Koya San ' means only ' Koya Mountain.'
Arrived at the first priest's house, Ishidomaro espied
an old man mumbling prayers.
* Please, sir/ said he, doffing his hat and bowing low,
' could you tell me if there is a priest here called Kato
Sayemon? Greatly should I be obliged if you could
direct me to him. He has only been a priest for five
years. For all that time my dear mother and myself
78
The Story of Kato Sayemon
have been in search of him. He is my father, and we
both love him much, and wish him to come back to us ! '
c Ah, my lad, I feel sorry for you/ answered Sayemon
(for it was indeed he). 'I know of no man called Kato
Sayemon in these temples/ Delivering himself of this
speech, Sayemon showed considerable emotion. He fully
recognised that the boy he was addressing was his son,
and he was under sore distress to deny him thus, and not
to recognise and take him to his heart ; but Sayemon had
made up his mind that the rest of his life should be
sacrificed for the sake of Buddha, and that all worldly
things should be cast aside. Ishidomaro and his wife
needed no money or food, but were well provided for ;
thus he need not trouble on those grounds. Sayemon
determined to remain as he was, a poor monk, hidden in
the monastery on Koya San. With a desperate effort
he continued :
c I don't remember ever hearing of a Kato Sayemon's
having been here, though, of course, I have heard of the
Kato Sayemon who was the great friend of the Shogun
Ashikaga.'
Ishidomaro was not at all satisfied with this answer.
He felt somehow or other that he was in the presence of
his father. Moreover, the priest had a black mole over
his left eye, and he, Ishidomaro, had one exactly the same.
' Sir,' said he, again addressing the priest, ' my mother
has always particularly drawn my attention to the mole
over my left eye, saying, " My son, your father has such a
mark over his left eye, the exact counterpart ; now,
remember this, for when you go forth to seek him this
will be a sure sign to you." You, sir, have the exact
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Ancient Tales and Folklore of Japan
mark that I have. I know and feel that you are my
father ! '
With that, tears came into the eyes of Ishidomaro, and,
outstretching his arms, he cried, ' Father, father, let me
embrace you ! '
Sayemon trembled all over with emotion ; but
haughtily held up his head and, recovering himself,
said :
' My lad, there are many men and many boys who
have moles over their left eyebrows, and even over their
right. I am not your father. You must go elsewhere
to seek him.'
At this moment the chief priest came and called
Sayemon to the evening services, which were held in the
main temple. Thus it was that Sayemon preferred to
devote his life to Buddha, and (as Mr. Matsuzaki tells
me) to emulate Buddha, rather than return to the ways
of the world or to his family, or even to recognise his
one and only son !
My sympathies are with Ishidomaro, of whom, as of
his poor mother, we are told nothing further. To end
in Mr. Matsuzaki's words :
' What became of Ishidomaro and his mother is not
known ; but it is told to this day that Kato Sayemon
passed the rest of his life in peace and purity, entirely
sacrificing his body and soul to Buddha, and did these
things without any person to mourn over him, but in
perfect contentment/
In the third book of Sir Edwin Arnold's Light of Asia
are the following verses, which were addressed to Buddha,
when he was a Prince, by the winds : —
80
The Story of Kato Sayemon
We are the voices of the wandering wind ;
Wander thou too, O Prince, thy rest to find ;
Leave love for love of lovers, for woe's sake
Quit state for sorrow, and deliverance make.
So sigh we, passing o'er the silver strings,
To thee who know'st not yet of earthly things ;
So say we ; mocking, as we pass away,
Those lovely shadows wherewith thou dost play.
No one, I feel sure, will fail to agree with me that
Sayemon appears as a weak, selfish, and unheroic personage
— not as a hero, much less as a Buddha.
81
XIII
GREAT FIRE CAUSED BY A LADY'S DRESS
SOME 1 20 years ago, in the year of Temmei, a most terrible
fire broke out in the western corner of Yedo, — the worst
fire, probably, that is known to the world's history, for it
is said to have destroyed no fewer than 188,000 persons.
At that time there lived in Yedo, now Tokio, a very
rich pawnbroker, Enshu Hikoyemon, the proud possessor
of a beautiful daughter aged sixteen, whose name was O
Same, which in this instance is probably derived from the
word ' sameru ' (to fade away), for in truth O Same San
did fade away.
Enshu Hikoyemon loved his daughter dearly, and, he
being a widower with no other child, his thoughts and
affections were concentrated on her alone. He had
long been rich enough to cast aside the mean thoughts
and characteristics which had enabled him to reach his
present position. From being a hard-hearted relentless
money-grubber, Enshu Hikoyemon had become soft-
hearted and generous — as far, at all events, as his daughter
was concerned.
One day the beautiful O Same went to pray at her
82
O SAME SEES THE HANDSOME YOUNG PRIEST
"^TH.
TY
OF
..
Great Fire caused by a Lady's Dress
ancestors' graves. She was accompanied by her maid, and,
after saying her prayers, passed the Temple of Hommyoji,
which is in the same grounds at Kongo Maru Yama, and
there, as she repeated her prayers before the image of
Buddha, she saw a young priest, with whom she fell
instantly in love. Thitherto she had had no love-affair ;
nor, indeed, did she fully realise what had happened,
beyond the fact that the youth's face pleased her to gaze
upon. It was a solemn and noble face. As O Same lit a
joss-stick and handed it to the priest, to be placed before
Buddha, their hands met, and she felt pass through her
body a thrill the like of which she had never experienced.
Poor O Same was what is known as madly in love at first
sight, — in love so much that as she arose and left the
temple all she could see was the face of the young priest ;
wherever she looked she saw nothing else. She spoke
not a word to her maid on the way home, but went straight
to her room.
Next morning she announced to the maid that she was
indisposed. ' Go,' she said, ' and tell my dear father that
I shall remain in bed. I do not feel well this day.'
Next day was much the same, and so were the next and
the next.
Hikoyemon, disconsolate, tried every means to enliven
his daughter. He sought to get her away to the seaside.
He offered to take her to the Holy Temple of Ise or to
Kompira. She would not go. Doctors were called, and
could find nothing wrong with O Same San. ' She has
something on her mind, and when you can get it off she
will be well,' was all that they could say.
At last O Same confessed to her father that she had
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Ancient Tales and Folklore of Japan
lost her heart to a young priest in the Hommyoji Temple.
* Nay,' she said : * be not angry with me, father, for I do
not know him, and have seen him only once. In that once
I loved him, for he has a noble face, which haunts me
night and day ; and so it is that my heart is heavy, and
my body sickens for the want of him. Oh, father, if you
love me and wish to save my life, go and find him and tell
him that I love him, and that without him I must die ! '
Poor Hikoyemon ! Here was a nice business — his
daughter in love — dying of love for an unknown priest !
What was he to do ? First he humoured his daughter,
and at last, after several days, persuaded her to accompany
him to the temple. Unfortunately, they did not see the
priest in question ; nor did they on a second visit ; and
after this O Same became more disconsolate than ever,
absolutely refusing to leave her room. Night and day
her sobs were heard all over the house, and her father
was utterly wretched, especially as he had now found out
secretly that the priest with whom his daughter had fallen
in love was one of the most strict of Buddha's followers,
and not likely to err from the disciplinarian rules of
religion.
In spite of this, Hikoyemon determined to make an
effort in behalf of his daughter. He ventured to the
temple alone, saw the priest, told him of his daughter's
love, and asked if a union would be possible.
The priest spurned the idea, saying, ' Is it not
evident to you by my robes that I have devoted my love
to Buddha ? It is an insult that you should make such a
proposition to me ! '
Hikoyemon returned to his home deeply mortified at
Great Fire caused by a Lady's Dress
the rebuff; but felt it his duty to be candid with his
daughter.
O Same wept herself into hysterics. She grew worse
day by day. Hoping to distract her mind, her father
had got made for her a magnificent dress which cost
nearly yen 4000. He thought that O Same would be
vain enough to wish to put it on, and to go out and
show it.
This was no use. O Same was not like other women.
She cared not for fine raiment or for creating sensations.
She put the costume on in her room, to please her
father ; but then she took it off again, and went back to
her bed, where, two days later, she died of a broken heart.
Hikoyemon felt the loss of his pretty daughter very
much. At the funeral there must have been half a mile
of flower-bearers.
The superb dress was presented to the temple. Such
dresses are carefully kept ; they remind the priests to say
prayers for their late owners as, every two or three months,
they are being dusted and cleaned.
The Vicar or Head Priest of this temple, however,
was not a good man. He stole this particular dress of
O Same's, knowing the value, and sold it secretly to a
second-hand dealer in such things.
Some twelve months later the dress was again donated
to the same temple by another father whose daughter had
died of a love-affair, he having bought the dress at the
second-hand clothes-shop. (This girl died and was buried
on the same day of the same month as O Same.)
The priest of the temple was not sorry to see the
valuable garment return as a gift to his church, and,
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Ancient Tales and Folklore of Japan
being mercenary, he sold it again. It seemed, indeed,
a sort of gold-mine to himself and his church. Imagine,
therefore, the feeling among the priests when, in the
following year, in the same month and on exactly the
same day as that on which O Same and the other girl had
died, another girl of exactly the same age was buried in
their cemetery, having died also of a love-affair, and
having also worn the splendid dress that O Same was
given, which was duly presented to the temple, at the
conclusion of her burial service, for the third time.
To say that the chief priest was astonished would be
to say little. He and the rest of them were sorely
perplexed and troubled.
There were the honest priests, who had had nothing
to do with the selling of the garment, and the dishonest
head priest or vicar. The honest men were puzzled.
The vicar was frightened into thinking honesty the best
policy amid the circumstances. Accordingly, he assembled
all the priests of the temple, made a hasty confession,
and asked for advice.
The priests came to one conclusion, and that was that
the spirit of O Same San was in the dress, and that it
must be burned, and burned with some ceremony, so
as to appease her spirit. Accordingly a time was fixed.
When the day arrived many people came to the temple.
A great ceremony was held, and finally the valuable
garment was placed upon a stone cut in the shape of a
lotus flower and lighted.
The weather was calm at the time ; but as the
garment took fire a sudden gust of wind came, instantly
fanning the whole into flame. The gust increased into
86
Great Fire caused by a Lady's Dress
a storm, which carried one of the sleeves of the dress up
to the ceiling of the temple, where it caught between
two rafters and burned viciously. In less than two or
three minutes the whole temple was on fire. The fire
went on for seven days and seven nights, at the expiration
of which time nearly the whole of the south and western
portions of Yedo were gone ; and gone also were 188,000
people.
The charred remains (as far as possible) were collected
and buried, and a temple (which now exists), called
4 Eko In,' was built at the spot, to invoke the blessing
of Buddha on their souls.
NOTE BY MATSUZAKI. — At the present day the Eko In
Temple is well known. Games and wrestling are held there
twice a year. Visitors to the temple see the wrestling-place ;
but no one asks why the temple was built there.
XIV
HISTORY OF AWOTO FUJITSUNA1
Hojo TOKIYORI — who, my Murray says, was born in
1246 A.D., and died seventeen years later, in 1263 — was
Regent for a time, young as he was.
One day he went to worship at the shrine of Tsurugaoka
in Kamakura. That same evening he dreamed that one
of the gods appeared to him and said :
* Hojo Tokiyori, you are very young for a ruler, and
there are some who will try to deceive you, for honest
men are scarce. There is one man who is of exceptional
honesty, however, and if you wish to govern the people
successfully it would be advisable to employ him. His
name is Awoto Fujitsuna.'
Hojo Tokiyori told him of his dream. ' Nay,' said he ;
' it was more than a dream : it was a vision that called
upon me to appoint you to the post, which I have done/
< Ah, indeed ! ' quoth Awoto Fujitsuna. * Then, sir,
if you appoint high officials as the result of dreams and
visions, it is a risky matter, for by those dreams we may
some day be ordered to be beheaded ! '
1 Told to me by my friend Mr. Matsuzaki.
88
AWOTO FUJ1TSUNA ORDERS EVERY ONE TO SEARCH
FOR THE HALF-CENT
History of Awoto Fujitsuna
Hojo Tokiyori laughed at this, and said he hoped
not. Awoto Fujitsuna turned out a most excellent and
trustworthy official, popular, just, and honest. No
one had a word against him, and Hojo Tokiyori was
delighted.
One day Fujitsuna was carrying over a bridge a
bag of money belonging to the Government. He fell,
and the bag burst. Fujitsuna collected the money — with
the exception of a half-cent piece, which had rolled in
some way over the edge of the bridge and fallen into
the river.
Fujitsuna could have let it go, putting another in its
place ; but that course would not have been up to the
high standard of his morals in such matters. He had lost
a half-cent which belonged to the Government. It was,
he knew, in the river. Consequently, he refused to move
on until it was recovered. That was clearly his duty.
Awoto Fujitsuna ran to the houses at either end of the
bridge, telling the villagers merely that he had dropped
some Government money into the river — would they
come and help him to find it? Of course they would,
ready to help as the Japanese country-men have been
from time immemorial. All followed Fujitsuna into the
river — men, women, and children — and a diligent search
was kept up by several hundreds for many hours, with-
out result, when at last, just as the sun was setting, an
old farmer picked up the half-cent, which he presented
to Fujitsuna.
Fujitsuna was delighted, and told the people that
things were all right now : he had recovered the money
— thanks to the quick sight of the farmer.
89 12
Ancient Tales and Folklore of Japan
' But,' they cried, ' that is only a half-cent. Where is
the rest ? '
4 My friends,' said Fujitsuna, ' the half-cent is all that
was lost ; but that half-cent was not mine ; it was part of
the Government treasure, and was entrusted to me, and
it was my duty to recover it. Here are thirty yen for
you who have helped me to find it, to spend in sake. That
is my money ; and remember what I tell you — that, no
matter how small a thing is entrusted to you by the
Government, you must not lose it, but give up your life
and fortune sooner.'
The villagers were much impressed with this great
honesty and way of reasoning.
Hojo Tokiyori, on hearing the little story, sent for
and promoted Awoto Fujitsuna to a higher position than
he had held before ; but, in spite of his advances and
riches, the minister continued to work hard, to eat simple
food, and to put on plain raiment, living in a cottage
instead of occupying a palace, and devoting his life to
his country.
90
XV
A LIFE SAVED BY A SPIDER AND
TWO DOVES
OF Yoritomo Murray says that c he lived from 1147 to
1199. He was the founder of the Shogunate — the first
Japanese Mayor of the Palace, if one may so phrase it.
A scion of the great house of Minamoto, as shrewd and
ambitious as he was unscrupulous and inhuman, he was
left an orphan at an early age, and barely escaped death
as a lad at the hands of Kiyomori, the then all-powerful
minister who belonged to the rival house of Taira.'
In this excellently-concentrated epitome of Yoritomo's
fifty -two years of life, it will readily be seen that he
must have had innumerable adventures. Fighting went
on throughout his career ; yet oddly enough, in spite of
all this, he died comfortably in bed.
In the earlier half of Yoritomo's time he was once
severely defeated at a battle against Oba Kage-chika in
the Ishibashi mountains, in the province of Izu. So bad
had been his defeat that Yoritomo, with six of his most
faithful followers, to use vulgar language, made a bolt of
it. They ran, not over-boldly, but to save their skins,
Ancient Tales and Folklore of Japan
and in their haste to escape Oba Kage-chika's men they
took, like hunted hares, to a large forest, hoping there to
escape by lying concealed. After they had pushed their
way into the thickest and heaviest part of the forest, they
came to an enormous hi no ki tree, partly rotten, and
containing a hollow which was large enough to hide them
all. Yoritomo and his six followers eagerly sought refuge
within the tree, for in their state of tiredness they could
not long hope to escape the large and active forces of
Oba Kage-chika, which were following up their victory
by hunting out and cutting off all those who had fled.
When he reached the edge of the forest, Oba Kage-chika
sent his cousin Oba Kagetoki to search for Yoritomo,
saying: c Go, my cousin, and bring in our enemy Yoritomo.
It is the opportunity of your life, for sure it is that he
must be in this forest. I myself will endeavour, as our
men come up, to place them so as to surround the forest.'
Oba Kagetoki was not pleased with his mission, for at
one time he had known and been friendly with Yoritomo.
However, he bowed low to his cousin and went off. Half
an hour after starting Oba Kagetoki came to the enormous
tree, and found his old friend Yoritomo and his six
faithful attendants. His heart softened, and, instead of
carrying out his duty, he returned to Oba Kage-chika,
saying that he had been unable to find the enemy, and
that in his opinion Yoritomo had escaped from the
wood.
Oba Kage-chika was very angry, and openly said that
he did not believe his cousin — that to escape from the
wood was impossible in such a short time.
' Come ! ' said he. c Follow me, some fifteen or twenty
92
OBA KAGE-CHIKA FEELS IN THE TREE WITH HIS BOW
A Life saved by a Spider and Two Doves
of you ; and you, my cousin, lead the way and show us
where you went, and play fair, or you shall suffer for it ! '
Thus bid, Kagetoki led the way, carefully avoiding
the big tree, for he was determined to save the life of
Yoritomo if he could. By some misfortune, however,
he chose an abominably bad path, and Kage-chika, having
on a particularly heavy suit of armour, cried out, ' Enough
of your leading ! Let us stick to the road by which
we started. It is more likely to be the one which
our fugitives took. In any case, this is no road at all
where you lead us, and with heavy armour on it is
impossible/
Thus it was that in due time they reached the huge
tree. Kagetoki was much afraid that his cousin would
go into the hollow and find Yoritomo, and set to think
how he could save him.
Kage-chika was about to enter the hollow tree when a
bright idea occurred to Kagetoki.
' Hold ! ' said he. ' It is no use wasting time by
going in there. Can't you see that there is a spider's
web right across the entrance ? It would have been
quite impossible for any one to get inside without
breaking it.
Kage-chika was half-inclined to agree that his cousin
was right ; but, being still a little suspicious about him,
he put in his bow to feel what was inside. Just as his
bow was about to be thrust against Yoritomo's heavy
armour (which would naturally have revealed his presence),
two beautiful white doves flew out of the top of the hole.
'You are right, cousin,' said Kage-chika, laughing,
when he saw the doves : ' I am wasting time here, for no
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Ancient Tales and Folklore of Japan
one can be in this tree with wild doves in it, besides the
entrance being closed by a cobweb/
Thus it was that Yoritomo's life was saved by a
spider and two doves. When he became Shogun in
later years, and fixed upon Kamakura as his place of
residence and as the seat of government, two shrines were
built in the temple of Tsuru-ga-oka, which itself is
dedicated to Hachiman, the God of War. One is
dedicated to the Emperor Nintoku, son of Ojin, the God
of War, and the other to Yoritomo, called Shirahata
Jinja. The shrines were erected to show Yoritomo's
gratitude to the God of War, for doves are known in
Japan as the messengers of war, not of peace.
NOTE. — I think that the shrine called by Murray c Shirahata/
which means White Flag, is really c Shiro hatoj the white doves.
The following is from Murray : —
The Temple of Hachiman, the God of War, dating from the
end of the twelfth century, stands in a commanding position on a
hill called Tsuru-ga-oka, and is approached by a stately avenue of
pine trees leading up the whole way from the seashore. Though
both avenue and temple have suffered from the ravages of time,
enough still remains to remind one of the ancient glories of the
place. Three stone torii lead up to the temple, which stands at
the head of a broad flight of stone steps. Notice the magnificent
icho tree, nearly 20 feet in circumference, and said to be over a
thousand years old, and the flowering trees scattered about the
grounds.
Before ascending the flight of steps, the minor shrines to the
rear deserve notice. The nearer one, painted red and called
Wakamiya, is dedicated to the Emperor Nintoku, son of the God
of War. The farther one, renovated in 1890, is called Shirahata
Jinja, and dedicated to Yoritomo. The style and structure are
94
A Life saved by a Spider and Two Doves
. somewhat unusual, black and gold being the only colours employed,
and iron being the material of the four main pillars. The
interior holds a small wooden image of Yoritomo.
A side path leads up hence to the main temple, which is en-
closed in a square colonnade painted red. The temple, which was
re-erected in 1828, after having been destroyed by fire seven years
previously, is in the Ryobu Shinto style, with red pillars, beams,
and rafters, and is decorated with small painted carvings, chiefly
of birds and animals. In the colonnade are several religious
palanquins (mikoshi) used on the occasion of the semi-annual
festivals (April 15 and December 15), a wooden image of
Sumiyoshi by Unkei, and a few relics of Yoritomo. Most of the
relics once preserved in the temple have been removed to the
residence of the Chief Priest (Hakozaki Oyatsu-kwan), and are
only exhibited at festival times.
Immediately behind the temple of Hachiman is a small hill
called Shirabata-yama, whence Yoritomo is said to have often
admired the prospect. The base of the hill is enclosed and laid
out as a garden.
95
XVI
MURAKAMI YOSHITERU'S FAITHFULNESS
MURAKAMI YOSHITERU — we shall call him Yoshiteru for
short — was one of the faithful retainers of Prince
Morinaga, third son of the Emperor Godaigo, who
reigned from 1319 to 1339. When I say 'reigned/ I
mean that Godaigo was Emperor ; but there was a
Regent at the time, Hojo Takatoki, who ruled with
harshness and great selfishness.
With the exception of young Prince Morinaga, the
Imperial family appeared to take things easily. They
preferred quietude and comfort to turbulence and
quarrelling. Prince Morinaga was different. Fiery-
tempered and proud, he thought that Hojo Takatoki was
usurping the Emperor's rights. The man, he said, was
nothing more by birth than one of the Emperor's subjects,
and had no business to be made Regent.
Naturally these opinions led to trouble, and it was not
very long before Prince Morinaga was obliged to leave
the capital suddenly, with his followers, of whom there
were some hundreds, not enough to fight Hojo Takatoki
at the time.
MURAKAMI YOSHITERU DOES c HARAKIRI ' AND THROWS
HIS ENTRAILS AT THE ENEMY
^ V "OF THE
f UNIVERSITY
OF
1
Murakami Yoshiteru's Faithfulness
Prince Morinaga had made up his mind that it would
be better to live independently in Yamato than to be
under the sway of Hojo Takatoki, as were his father and
his elder brothers. Having collected the most faithful
of his followers — of whom the most notable was the hero
of our story, Murakami Yoshiteru, — the Prince left the
capital in disguise, and started for Yoshino in Yamato.
There, in the wild mountains, he intended to build a castle,
in which to dwell for the rest of his days independent of
the Regent, whom he held in much loathing.
Prince Morinaga carried with him an Imperial flag,
which, he expected, would gain for him sympathy and
help even in the wild Yamato Province. Though from
Kioto the then capital to the borders of Yamato is, in
a direct line, only about thirty miles, the whole country is
mountainous and wild ; roads are non-existent, mountain
paths taking their place. Consequently, it was noon on
the fifth day before the Prince found himself at a little
border village called Imogase. Here he found his way
blocked as it were by a guard-house, the soldiery of which
had been chosen from among Imogase villagers, headed
by one Shoji, a rough and disagreeable man.
When Prince Morinaga and his party of about eighty
followers dressed as yamabushi (fighting monks) arrived,
flying the standard, they were called to a halt by the
village guard, and told that they could go no farther into
Yamato without leaving one of themselves as hostage.
The Prince was too haughty to speak to the villagers
and explain, and, unfortunately, Murakami Yoshiteru,
his most trusted leader, could not be found, for he had
remained some miles behind to gather straw and make a
97 13
Ancient Tales and Folklore of Japan
new pair of waraji (straw shoes). Shoji, leader of the
Imogase villagers, was firm in his demand that one of the
party should be left behind until their return. For some
twenty minutes matters stood thus. Neither side wanted
to fight. At last Shoji said :
' Well, you may say that you are a prince ! I am a
simple villager, and I don't know. You may carry the
Imperial flag ; but when you are dressed like yamabushi
it does not look exactly as if you were a prince. As I
don't want trouble, and you want to pass without trouble,
— my orders being that out of all parties of over ten
armed people I am to hold one as a hostage, — the only
suggestion that I can make is that I keep as hostage this
Imperial flag.'
The prince, glad enough to save leaving one of his
faithful followers, gave the standard to Shoji as hostage,
and then he and his party were allowed to pass into
Yamato. They proceeded on their way. Not half-an-
hour after they had passed, Murakami Yoshiteru arrived
at the guard-house, having made himself a pair of straw
shoes, to take the place of his old ones ; and his surprise
at seeing his master's flag in such low hands was equalled
by his anger.
4 What is the meaning of this ? ' he asked.
Shoji explained what had happened.
On hearing the story Murakami lost control of his
temper. He flew into a violent passion. He reviled
Shoji and his men as a set of low blackguards who
scarcely had a right to look at the Imperial standard of
Japan, much less to dare to touch it ; and with that he
began a general assault on the village guard, killing three
Murakami Yoshiteru's Faithfulness
or" four and putting the rest to flight. Murakami then
seized the standard, and ran on with it until, towards
evening, he came up with the Prince and his party, who
were overjoyed at what he had done and at the recovery
of the flag.
Two days later the party reached Yoshino, and in the
vicinity of this place they built a fortress, where for some
months they dwelt in peace. It was not long, however,
before the Regent heard of the prince's whereabouts, and
he soon sent a small army after him. For two days the
fort was desperately attacked ; on the third the outer
gates were taken ; two-thirds of the prince's men were
dead. Murakami had been wounded three times, and
his life could not last long. Faithful to the end, he
rushed to his prince, saying, ' Master, I am wounded unto
death. In less than half-an-hour our enemies will have
conquered us, for we have but few men left. Your
Highness is unwounded, and can in disguise escape when
the end comes. Give me quick your armour, and let me
pretend that I am your Highness. I will show our
enemies how a prince can die.'
Changing clothes hastily, and donning the prince's
armour, Murakami, bleeding badly from his wounds, and
already more dead than alive with weakness from the loss
of blood, regained the wall, and struggling up the last
steps he reached a point where he could see and be seen
by the whole of the enemy.
4 I am Prince Morinaga ! ' shouted he. ' Fate is
against me, though I am in the right. Sooner or later
Heaven's punishment will come down on you. Until
then my curses upon you, and take a lesson as to how a
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Ancient Tales and Folklore of Japan
prince can die, emulating it, if you dare, when your time
comes ! '
With this Murakami Yoshiteru drew his short sword
across his abdomen, and, seizing his quivering entrails, he
flung them into the midst of his enemies, his dead body
falling directly afterwards.
His head was taken to the Regent in Kioto as the
head of Prince Morinaga, who escaped to plot in the
future.
100
XVII
A STORY OF OKI ISLANDS
THE Oki Islands, some forty-five miles from the mainland
of Hoki Province, were for centuries the scene of strife,
of sorrow, and of banishment ; but to-day they are fairly
prosperous and highly peaceful. Fish, octopus, and
cuttlefish form the main exports. They are a weird, wild,
and rocky group, difficult of access, and few indeed are
the Europeans who have visited them. I know of only
two — the late Lafcadio Hearn and Mr. Anderson (who
was there to collect animals for the Duke of Bedford). I
myself sent Oto, my Japanese hunter, who was glad to
return.
In the Middle Ages — that is, from about the year
1000 A.D. — there was much fighting over the islands by
various chieftains, and many persons were sent thither in
banishment.
In the year 1239 ^°j° Yoshitoshi defeated the
Emperor Go Toba and banished him to Dogen Island.
Another Hojo chieftain banished another Emperor, Go
Daigo, to Nishi-no-shima. Oribe Shima, the hero of our
story, was probably banished by this same Hojo chieftain,
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Ancient Tales and Folklore of Japan
whose name is given to me as Takatoki (Hojo), and the
date of the story must be about 1320 A.D.
At the time when Hojo Takatoki reigned over the
country with absolute power, there was a samurai whose
name was Oribe Shima. By some misfortune Oribe (as
we shall call him) had offended Hojo Takatoki, and
had consequently found himself banished to one of the
islands of the Oki group which was then known as Kami-
shima (Holy Island). So the relater of the story tells
me ; but I doubt his geographical statement, and think
the island must have been Nishi-no-shima (Island of the
West, or West Island x).
Oribe had a beautiful daughter, aged eighteen, of
whom he was as fond as she was of him, and consequently
the banishment and separation rendered both of them
doubly miserable. Her name was Tokoyo, O Tokoyo
San.
Tokoyo, left at her old home in Shima Province, Ise,
wept from morn till eve, and sometimes from eve till
morn. At last, unable to stand the separation any longer,
she resolved to risk all and try to reach her father or die
in the attempt ; for she was brave, as are most girls of
Shima Province, where the women have much to do
with the sea. As a child she had loved to dive with the
women whose daily duty is to collect awabi and pearl-
oyster shells, running with them the risk of life in spite
of her higher birth and frailer body. She knew no fear.
Having decided to join her father, O Tokoyo sold
what property she could dispose of, and set out on her
1 Since writing this, I have found that there is a very small island, called Kamishima,
between the two main islands of the Oki Archipelago, south-west of the eastern island.
102
O TOKOYO SEES THE GIRL ABOUT TO BE THROWN
OVER CLIFF
A Story of Oki Islands
long journey to the far-off province of Hoki, which, after
many weeks she reached, striking the sea at a place called
Akasaki, whence on clear days the Islands of Oki can be
dimly seen. Immediately she set to and tried to persuade
the fishermen to take her to the Islands ; but nearly all
her money had gone, and, moreover, no one was allowed
to land at the Oki Islands in those days — much less to
visit those who had been banished thence. The fishermen
laughed at Tokoyo, and told her that she had better go
home. The brave girl was not to be put off. She bought
what stock of provisions she could afford, at night
went down to the beach, and, selecting the lightest boat
she could find, pushed it with difficulty into the water,
and sculled as hard as her tiny arms would allow her.
Fortune sent a strong breeze, and the current also was in
her favour. Next evening, more dead than alive, she
found her efforts crowned with success. Her boat touched
the shore of a rocky bay.
O Tokoyo sought a sheltered spot, and lay down to
sleep for the night. In the morning she awoke much
refreshed, ate the remainder of her provisions, and started
to make inquiries as to her father's whereabouts. The
first person she met was a fisherman. ' No/ he said : ' I
have never heard of your father, and if you take my
advice you will not ask for him if he has been banished,
for it may lead you to trouble and him to death ! '
Poor O Tokoyo wandered from one place to another,
subsisting on charity, but never hearing a word of her
father.
One evening she came to a little cape of rocks, whereon
stood a shrine. After bowing before Buddha and imploring
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Ancient Tales and Folklore of Japan
his help to find her dear father, O Tokoyo lay down,
intending to pass the night there, for it was a peaceful
and holy spot, well sheltered from the winds, which, even
in summer, as it was now (the I3th of June), blow with
some violence all around the Oki Islands.
Tokoyo had slept about an hour when she heard, in
spite of the dashing of waves against the rocks, a curious
sound, the clapping of hands and the bitter sobbing of a
girl. As she looked up in the bright moonlight she
saw a beautiful person of fifteen years, sobbing bitterly.
Beside her stood a man who seemed to be the shrine-
keeper or priest. He was clapping his hands and
mumbling 'Namu Amida Butsu's.' Both were dressed
in white. When the prayer was over, the priest led the
girl to the edge of the rocks, and was about to push
her over into the sea, when O Tokoyo came to the
rescue, rushing at and seizing the girl's arm just in time
to save her. The old priest looked surprised at the
intervention, but was in no way angered or put about,
and explained as follows : —
c It appears from your intervention that you are a
stranger to this small island. Otherwise you would know
that the unpleasant business upon which you find me is
not at all to my liking or to the liking of any of us.
Unfortunately, we are cursed with an evil god in this
island, whom we call Yofune-Nushi. He lives at the
bottom of the sea, and demands, once a year, a girl just
under fifteen years of age. This sacrificial offering has to
be made on June 13, Day of the Dog, between eight and
nine o'clock in the evening. If our villagers neglect this,
Yofune-Nushi becomes angered, and causes great storms,
104
A Story of Oki Islands
Which drown many of our fishermen. By sacrificing one
young girl annually much is saved. For the last seven
years it has been my sad duty to superintend the ceremony,
and it is that which you have now interrupted/
O Tokoyo listened to the end of the priest's explanation,
and then said :
* Holy monk, if these things be as you say, it seems
that there is sorrow everywhere. Let this young girl go,
and say that she may stop her weeping, for I am more
sorrowful than she, and will willingly take her place and
offer myself to Yofune-Nushi. I am the sorrowing
daughter of Oribe Shima, a samurai of high rank, who
has been exiled to this island. It is in search of my dear
father that I have come here ; but he is so closely guarded
that I cannot get to him, or even find out exactly where
he has been hidden. My heart is broken, and I have
nothing more for which to wish to live, and am therefore
glad to save this girl. Please take this letter, which is
addressed to my father. That you should try and deliver
it to him is all I ask.'
Saying which, Tokoyo took the white robe off the
younger girl and put it on herself. She then knelt before
the figure of Buddha, and prayed for strength and
courage to slay the evil god, Yofune-Nushi. Then she
drew a small and beautiful dagger, which had belonged to
one of her ancestors, and, placing it between her pearly
teeth, she dived into the roaring sea and disappeared, the
priest and the other girl looking after her with wonder
and admiration, arid the girl with thankfulness.
As we said at the beginning of the story, Tokoyo had
been brought up much among the divers of her own
105 14
Ancient Tales and Folklore of Japan
country in Shima ; she was a perfect swimmer, and knew
moreover, something of fencing and jujitsu, as did mam
girls of her position in those days.
Tokoyo swam downwards through the clear water
which was illuminated by bright moonlight. Down
down she swam, passing silvery fish, until she reached thi
bottom, and there she found herself opposite a submarim
cave resplendent with the phosphorescent lights issuing
from awabi shells and the pearls that glittered through thei:
openings. As Tokoyo looked she seemed to see ;
man seated in the cave. Fearing nothing, willing to figh
and die, she approached, holding her dagger ready t<
strike. Tokoyo took him for Yofune-Nushi, the evi
god of whom the priest had spoken. The god made nc
sign of life, however, and Tokoyo saw that it was no god
but only a wooden statue of Hojo Takatoki, the man wh<
had exiled her father. At first she was angry and inclinec
to wreak her vengeance on the statue ; but, after all
what would be the use of that ? Better do good thai
evil. She would rescue the thing. Perhaps it had beer
made by some person who, like her father, had sufFerec
at the hands of Hojo Takatoki. Was rescue possible
Indeed it was more : it was probable. So perceiving
Tokoyo undid one of her girdles and wound it about th<
statue, which she took out of the cave. True, it wai
waterlogged and heavy ; but things are lighter in th(
water than they are out, and Tokoyo feared no trouble ir
bringing it to the surface — she was about to tie it on hei
back. However, the unexpected happened.
She beheld, coming slowly out of the depths of the
cavern, a horrible thing, a luminous phosphorescem
1 06
O TOKOYO SEES YOFUNE-NUSHI COMING TOWARDS HER
A Story of Oki Islands
creature of the shape of a snake, but with legs and small
scales on its back and sides. The thing was twenty-seven
or eight shaku (about twenty-six feet) in length. The
eyes were fiery.
Tokoyo gripped her dagger with renewed determination,
feeling sure that this was the evil god, the Yofune-Nushi
that required annually a girl to be cast to him. No doubt
the Yofun6-Nushi took her for the girl that was his due.
Well, she would show him who she was, and kill him if
she could, and so save the necessity of further annual con-
tributions of a virgin from this poor island's few.
Slowly the monster came on, and Tokoyo braced
herself for the combat. When the creature was within
six feet of her, she moved sideways and struck out his
right eye. This so disconcerted the evil god that he
turned and tried to re-enter the cavern ; but Tokoyo was
too clever for him. Blinded by the loss of his right eye,
as also by the blood which flooded into his left, the
monster was slow in his movements, and thus the brave
and agile Tokoyo was able to do with him much as she
liked. She got to the left side of him, where she was able
to stab him in the heart, and, knowing that he could not
long survive the blow, she headed him off so as to
prevent his gaining too far an entrance into the cave,
where in the darkness she might find herself at a dis-
advantage. Yofune-Nushi, however, was unable to see
his way back to the depths of his cavern, and after two
or three heavy gasps died, not far from the entrance.
Tokoyo was pleased at her success. She felt that she
had slain the god that cost the life of a girl a-year to the
people of the island to which she had come in search of
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Ancient Tales and Folklore of Japan
her father. She perceived that she must take it and
the wooden statue to the surface, which, after several
attempts, she managed to do, — having been in the sea
for nearly half-an-hour.
In the meantime the priest and the little girl had
continued to gaze into the water where Tokoyo had dis-
appeared, marvelling at her bravery, the priest praying
for her soul, and the girl thanking the gods. Imagine
their surprise when suddenly they noticed a struggling
body rise to the surface in a somewhat awkward manner !
They could not make it out at all, until at last the little
girl cried, ' Why, holy father, it is the girl who took
my place and dived into the sea ! I recognise my white
clothes. But she seems to have a man and a huge fish
with her/
The priest had by this time realised that it was
Tokoyo who had come to the surface, and he rendered
all the help he could. He dashed down the rocks, and
pulled her half-insensible form ashore. He cast his girdle
round the monster, and put the carved image of Hojo
Takatoki on a rock beyond reach of the waves.
Soon assistance came, and all were carefully removed
to a safe place in the village. Tokoyo was the heroine
of the hour. The priest reported the whole thing to
Tameyoshi, the lord who ruled the island at the time,
and he in his turn reported the matter to the Lord Hojo
Takatoki, who ruled the whole Province of Hoki, which
included the Islands of Oki.
Takatoki was suffering from some peculiar disease
quite unknown to the medical experts of the day. The
recovery of the wooden statue representing himself made
108
A Story of Oki Islands
it clear that he was labouring under the curse of some
one to whom he had behaved unjustly — some one who
had carved his figure, cursed it, and sunk it in the sea.
Now that it had been brought to the surface, he felt
that the curse was over, that he would get better ; and
he did. On hearing that the heroine of the story was
the 'daughter of his old enemy Oribe Shima, who was
confined in prison, he ordered his immediate release, and
great were the rejoicings thereat.
The curse on the image of Hojo Takatoki had brought
with it the evil god, Yofune-Nushi, who demanded a
virgin a-year as contribution. Yofune-Nushi had now
been slain, and the islanders feared no further trouble
from storms. Oribe Shima and his brave daughter
O Tokoyo returned to their own country in Shima
Province, where the people hailed them with delight ;
and their popularity soon re-established their impoverished
estates, on which men were willing to work for nothing.
In the island of Kamijima (Holy Island) in the Oki
Archipelago peace reigned. No more virgins were
offered on June 13 to the evil god, Yofune-Nushi,
whose body was buried on the Cape at the shrine where
our story begins. Another small shrine was built to
commemorate the event. It was called the Tomb of
the Sea Serpent.
The wooden statue of Hojo Takatoki, after much
travelling, found a resting - place at Honsoji, in
Kamakura.
109
XVIII
CAPE OF THE WOMAN'S SWORD1
DOWN in the Province of Higo are a group of large
islands, framing with the mainland veritable little inland
seas, deep bays, and narrow channels. The whole of
this is called Amakusa. There are a village called
Amakusa mura, a sea known as Amakusa umi, an island
known as Amakusa shima, and the Cape known as Joken
Zaki, which is the most prominent feature of them all,
projecting into the Amakusa sea.
History relates that in the year 1577 the Daimio
of the province issued an order that every one under
him was to become a Christian or be banished.
During the next century this decree was reversed ;
only, it was ordered that the Christians should be
executed. Tens of thousands of Christianised heads
were collected and sent for burial to Nagasaki, Shimabara
and Amakusa.
This — repeated from Murray — has not much to do
1 The title to this old and hitherto untold legend is not much less curious than the
story itself, which was told to me by a man called Fukuga, who journeys much up and
down the southern coast in search of pearls and coral.
I IO
TARADA SEES THE MYSTERIOUS FIGURE OF A GIRL
^^..
Cape of the Woman's Sword
with my story. After all, it is possible that at the
time the Amakusa people became Christian the sword
in question, being in some temple, was with the gods
cast into the sea, and recovered later by a coral or pearl
diver in the Bunroku period, which lasted from 1592
to 1596. A history would naturally spring from a sword
so recovered. But to the story.
The Cape of Joken Zaki (the Woman's Sword Cape)
was not always so called. In former years, before the
Bunroku period, it had been called Fudozaki (Fudo is
the God of Fierceness, always represented as surrounded
by fire and holding a sword) or Fudo's Cape. The reason
of the change of names was this.
The inhabitants of Amakusa lived almost entirely on
what they got out of the sea, so that when it came to
pass that for two years of the Bunroku period no fish
came into their seas or bay and they were sorely dis-
tressed, many actually starved, and their country was in
a state of desolation. Their largest and longest nets were
shot and hauled in vain. Not a single fish so large as
a sardine could they catch. At last things got so bad
that they could not even see fish schooling outside their
bay. Peculiar rumbling sounds were occasionally heard
coming from under the sea off Cape Fudo ; but of these
they thought little, being Japanese and used to earthquakes.
All the people knew was that the fish had completely
gone — where they could not tell, or why, until one day an
old and much-respected fisherman said :
' I fear, my friends, that the noise we so often hear off
Cape Fudo has nothing to do with earthquakes, but that
the God of the Sea has been displeased.'
in
Ancient Tales and Folklore of Japan
One evening a few days after this a sailing junk, the
Tsukushi-maru, owned by one Tarada, who commanded
her, anchored for the night to the lee of Fudozaki.
After having stowed their sails and made everything
snug, the crew pulled their beds up from below (for the
weather was hot) and rolled them out on deck. Towards
the middle of the night the captain was awakened by a
peculiar rumbling sound seeming to come from the bottom
of the sea. Apparently it came from the direction in
which their anchor lay ; the rope which held it trembled
visibly. Tarada said the sound reminded him of the
roaring of the falling tide in the Naruto Channel between
Awa and Awaji Island. Suddenly he saw towards the
bows of the junk a beautiful maid clothed in the finest
of white silks (he thought). She seemed, however, hardly
real, being surrounded by a glittering haze.
Tarada was not a coward ; nevertheless, he aroused his
men, for he did not quite like this. As soon as he had
shaken the men to their senses, he moved towards the
figure, which, when but ten or twelve feet away, addressed
him in the most melodious of voices, thus :
' Ah ! could I but be back in the world ! That is my
only wish/
Tarada, astonished and affrighted, fell on his knees,
and was about to pray, when a sound of roaring waters
was heard again, and the white-clad maiden disappeared
into the sea.
Next morning Tarada went on shore to ask the people
of Amakusa if they had ever heard of such a thing before,
and to tell them of his experiences.
' No,' said the village elder. ' Two years ago we never
112
Cape of the Woman's Sword
heard the noises which we hear now off Fudo Cape almost
daily, and we had much fish here before then ; but we
have even now never seen the figure of the girl whom
(you say) you saw last night. Surely this must be the
ghost of some poor girl that has been drowned, and the
noise we hear must be made by the God of the Sea, who
is in anger that her bones and body are not taken out of
this bay, where the fish so much liked to come before
her body fouled the bottom.'
A consultation was held by the fishermen. They
concluded that the village elder was right — that some one
must have been drowned in the bay, and that the body
was polluting the bottom. It was her ghost that had
appeared on Tarada's ship, and the noise was naturally
caused by the angry God of the Sea, offended that his
fish were prevented from entering the bay by its un-
cleanness.
What was to be done was quite clear. Some one must
dive to the bottom in spite of the depth of water, and
bring the body or bones to the surface. It was a
dangerous job, and not a pleasant one either, — the bring-
ing up of a corpse that had lain at the bottom for well
over a year.
As no one volunteered for the dive, the villagers
suggested a man who was a great swimmer — a man
who had all his life been dumb and consequently was a
person of no value, as no one would marry him and no
one cared for him. His name was Sankichi or (as they
called him) Oshi-no-Sankichi, Dumb Sankichi. He was
twenty-six years of age ; he had always been honest ; he
was very religious, attending at the temples and shrines
H3 15
Ancient Tales and Folklore of Japan
constantly ; but he kept to himself, as his infirmity did
not appeal to the community. As soon as this poor
fellow heard that in the opinion of most of them there
was a dead body at the bottom of the bay which had to
be brought to the surface, he came forward and made
signs that he would do the work or die in the attempt.
What was his poor life worth in comparison with the
hundreds of fishermen who lived about the bay, their
lives depending upon the presence of fish ? The fishermen
consulted among themselves, and agreed that they would
let Oshi-no-Sankichi make the attempt on the morrow ;
and until that time he was the popular hero.
Next day, when the tide was low, all the villagers
assembled on the beach to give Dumb Sankichi a parting
cheer. He was rowed out to Tarada's junk, and, after
bidding farewell to his few relations, dived into the sea
off her bows.
Sankichi swam until he reached the bottom, passing
through hot and cold currents the whole way. Hastily he
looked, and swam about ; but no corpse or bones did he
come across. At last he came to a projecting rock, and
on the top of that he espied something like a sword
wrapped in old brocade. On grasping it he felt that it
really was a sword. On his untying the string and draw-
ing the blade, it proved to be one of dazzling brightness,
with not a speck of rust.
' It is said,' thought Sankichi, ' that Japan is the
country of the sword, in which its spirit dwells. It must
be the Goddess of the Sword that makes the roaring
sound which frightens away the fishes — when she comes
to the surface.1
114
Cape of the Woman's Sword
Feeling that he had secured a rare treasure, Sankichi
lost no time in returning to the surface. He was
promptly hauled on board the Tsukushi-maru amid the
cheers of the villagers and his relations. So long had he
been under water, and so benumbed was his body, he
promptly fainted. Fires were lit, and his body was
rubbed until he came to, and gave by signs an account
of his dive. The head official of the neighbourhood,
Naruse Tsushimanokami, examined the sword ; but, in
spite of its beauty and excellence, no name could be
found on the blade, and the official expressed it as his
opinion that the sword was a holy treasure. He re-
commended the erection of a shrine dedicated to Fudo,
wherein the sword should be kept in order to guard the
village against further trouble. Money was collected.
The shrine was built. Oshi-no-Sankichi was made the
caretaker, and lived a long and happy life.
The fish returned to the bay, for the spirit of the
sword was no longer dissatisfied by being at the bottom
of the sea.
XIX
HOW YOGODAYU WON A BATTLE
DURING the reign of the Emperor Shirakawa, which was
between the years 1073 an<^ Jo86 A.D., there lived a
general whose name was Yogodayu. He had built a fort
for himself and his small army in the wilds of Yamato,
not far from the Mountain of Kasagi, where, about the
year 1380, the unfortunate Emperor Go-Daigo camped
among the same rocky fastnesses and eventually perished.
Even to-day, as one winds in and out of the narrow gorge
where the railway passes Kasagi, in the Kizugawa valley,
one is struck by the extreme wildness of the scenery.
Here it was that Yogodayu built his fort. Some months
later he was attacked by his wife's brother, whom he de-
tested, and got badly beaten, so much so as to have only
some twenty warriors left alive. With these he escaped
to Kasagi Mountain, and hid himself for two days in a
cave, in fear and trembling that he should be discovered.
On the third day Yogodayu, finding that he was not
pursued, ventured forth to admire the scenery. While
thus occupied he saw a bee in a large spider's- web
struggling in vain to free itself. Struggle as it might, it
116
YOGODAYU SAVES THE BEES LIFE IN KIZUGAWA VALLEY
How Yogodayu won a Battle
only made things worse. Yogodayu, feeling sympathy for
the bee, relieved it from its captivity and let it fly, saying :
' Ah, little bee ! fly back to liberty and to your hive.
I wish I could do the same. It is a pleasure to relieve
those in captivity, even though one is at the mercy of
one's enemy, as I am/
That night Yogodayu dreamed that a man dressed in
black and yellow saluted him, and said : ' Sir, I have
come to tell you that it is my desire to help you and
fulfil the resolve which I came to this morning/
' And who, pray, may you be ? ' answered Yogodayu in
his dream.
' I am the bee whom you released from the spider's
web, and deeply grateful ; so much so that I have thought
out a plan by which you can defeat your enemy and regain
your lost fortune.'
c How is it possible for me to defeat my enemy with
only a remnant of my force- — some twenty warriors ? '
quoth Yogodayu.
* It is very simple,' was the answer. ' Follow exactly
the instructions I give you, and you shall see.'
' But I have no walls behind which the few friends
I have can make a show of fighting. It is impossible for
me to attack my enemy.'
The bee smiled and said : ' You shall not want walls.
You shall be attacked, and, with the help of some ten
millions of the bees of Yamato, you shall put your enemies
to rout. Listen ! When you have fixed upon the day
and the place where you will fight your brother-in-law,
build a wooden house, place in it as many hundred empty
jars and receptacles as your men can find, so that we bees
117
Ancient Tales and Folklore of Japan
may come and hide in them. You must live in the house
with your twenty and odd men, and manage to let your
enemy know where you are, and that you are collecting a
force to attack him. It will then not be long before he
attacks you. When he does, we bees will come out in our
millions and help you. You are sure of victory. Fear
nothing ; but do as I say/
As Yogodayu was about to speak the bee disappeared,
and he awoke from his dream. Deeply impressed, he re-
lated it to his men. It was arranged that these should
split themselves up into couples and return to their native
province, collect what men they could, and be back at
the cave some thirty days later. Yogodayu went off alone,
Thirty days later they all met again at the cave or
Kasagi yama. Altogether they were now eighty men,
Quietly they set to, and, following the bee's advice, built
a wooden house at the entrance of the valley, and pul
therein some two thousand jars. No sooner had this beer
done than the bees arrived in countless thousands, untl
there must have been well-nigh two millions. One ol
Yogodayu's men was sent to propagate reports that he
was strongly fortifying himself.
Two days later his brother-in-law came to attack
him.
Yogodayu began fighting carelessly, so as to draw th<
enemy, who, seeing this, came on in full force and ir
a most unguarded way. As soon as the whole of th(
enemy's force lay revealed, the bees swarmed out of theii
hiding-places, and flew among them in such blinding
swarms — stinging as they went here, there, and every when
— that there was no standing against them. The enemy
118
How Yogodayu won a Battle
without a single exception, turned and ran. They were
pursued by the bees, and by Yogodayu's eighty men, who
simply cut them down as they liked, for each of the enemy
had fully 3000 bees attending him. Many lost their
minds and went mad.
Thus, after completely defeating his old enemy,
Yogodayu became repossessed of his fortress ; and, to com-
memorate the event, he built a small temple at the back
of Kasagi yama. All the dead bees that could be found
were collected and buried there, and once a-year during
the rest of his life Yogodayu used to go and worship
there.
119
XX
THE ISOLATED OR DESOLATED ISLAND
MANY years ago the Lord of Kishu, head of one of the
three families of the Tokugawas, ordered his people tc
hold a hunting-party on Tomagashima (Toma Island)
In those days such hunting-parties were often ordered,
more for the purpose of improving drill and organisation
than for sport. It brought men together, and taughl
others to handle them both on land and at sea. It made
men recognise their commanders and superiors, and il
disclosed what men were worthy of being made such,
Hunting-parties of this kind were considered as military
manoeuvres.
On this particular hunt or manoeuvre, the Lord oi
Kishu was to make a kind of descent by water on the
island of Toma, and kill all the game that his landing-
party could beat up.
Boats and junks were armed as if for war, and sc
were the men — except that they wore no armour.
The day for the entertainment was fine. Some sixty
boats put to sea, and landed successfully about eight
hundred men on Toma Island ; and busy indeed were
they chasing boar and deer the whole morning.
120
MAKING HEINEI GETS BLOWN AWAY IN THE STORM
The Isolated or Desolated Island
Towards afternoon, however, a storm of great violence
came on and completely stopped the sport. The men
were ordered to return to the shore and regain their boats
before these should be smashed on the beach.
On embarking they put out to sea with the intention
of gaining the mainland. On shore trees were being
uprooted, columns of sand flew high in the air, and the
gale was indeed terrific ; if on shore it was as bad as this,
it must be much worse at sea. The Lord of Kishu's
boats and junks were tossed about as if they were
floating leaves.
One of the party was a notedly brave man, Makino
Heinei, who had been nicknamed ' Ino shishi ' (Wild
Boar) on account of his reckless bravery. Seeing that
neither junks nor boats were making headway against the
storm, he pushed the small boat off the junk, jumped
into it alone, took the oars, laughed at every one, and
cried : ' See here ! You all seem to be too frightened to
make headway. Look at what I do and follow me. I
am not afraid of the waves, and none of you should be
if you are to serve our Lord of Kishu faithfully.'
With that Makino Heinei shot out into the wild
sea, and by extraordinary exertion managed to get some
three hundred yards ahead of the rest of the fleet. Then
the gale increased to such violence that he was incapable
of doing anything. For fear of being blown out of the
boat, he was obliged to hold tight to the mast and other-
wise abandon his fate to good fortune. At times even
the heart of the Wild Boar quailed. Often his boat was
lifted clean out of the water by the wind ; waves towered
over him ; he closed his eyes and awaited his fate.
121 16
Ancient Tales and Folklore of Japan
Finally, one squall more powerful than the rest blew his
boat out of the water, and it was seen from the other
boats (which lay at anchor) to disappear into the horizon.
Heinei clung to the boat tightly. When the mast blew
away he held on to the ribs. He prayed hard and
earnestly. Some eight hours after the storm began,
Heinei found the boat in comparatively smooth water.
She was flooded, and she was a wreck ; but still she
floated, and that was all he cared for at the moment.
Moreover, Heinei felt encouraged, because between two
dark clouds he could see an opening and some stars,
though at present it was absolutely dark and the driving
rain had not ceased. Suddenly, when Heinei was
wondering how far he had been blown from shore or
from his friends, crack ! — he felt his boat plump into a
rock. The shock was so violent (for the boat was still
being driven fast by the gale) that our hero lost his
balance and was thrown fully ten feet away. Falling on
soft stuff, Heinei thought he was in the sea ; but his
hands suddenly realised that it was soft wet sand.
Delighted at this discovery, he looked at the clouds and
the sky, and came to the conclusion that in another hour
it would be daylight. In the meantime he thanked the
gods for his deliverance, and prayed for his friends and
for his lord and master.
As morning broke Heinei arose stiff, weary, and
hungry. Before the sun appeared he realised that he was
on an island. No other land was in sight, and it puzzled
him sorely to guess where he could be, for from all the
Kishu islands the mainland could be easily seen.
' Oh, here is a new tree ! I have never seen that in
122
The Isolated or Desolated Island
Kishu,' said he. ' And this flower — that also is new —
while here is a butterfly more brilliant than any I know/
So saying and thinking, Heinei began looking about
for food, and, being a Japanese, easily satisfied his appetite
with the shellfish which were abundantly strewn everywhere
after the storm.
The island on which Heinei had been cast was fair in
size — some two miles across and ten in circumference.
There was one small hill in the middle, which Heinei
resolved to ascend, to see if he could discover Kishu from
the top of it. Accordingly he started. The undergrowth
of bush was so great that Heinei made a detour to
another bay. The trees were quite different from any he
had ever seen before, and there were many kinds of palms.
At last he found to his delight a well-worn path leading
up the mountain. He took it ; but when he came to a
damp place in the way he was in no whit reassured, for
there he saw footmarks which could have been made by
no one who was not a giant — they were fully eighteen
inches in length. A warrior belonging to Kishu must
fear nothing, thought Heinei, and, arming himself with
a stout stick, he proceeded. Near the top he found the
opening to a somewhat large cave, and, nothing daunted,
began to enter, prepared to meet anything. What was
his surprise when an enormous man, fully eight feet in
height, appeared before him, not more than ten feet from
the entrance ! He was a hideous, wild-looking creature,
nearly black, with long unkempt hair, flashing angry
eyes, and a mouth that stretched from ear to ear, showing
two glittering rows of teeth ; and he wore no clothes
except the skin of a wild-cat tied round his loins.
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Ancient Tales and Folklore of Japan
As soon as he saw Heinei he came to a standstill, and
said, in Japanese, * Who are you ? how have you got here ?
and what have you come for ? '
Makino Heinei answered these questions as fully as
he thought necessary by telling his name and adding, ' I
am a retainer of the Lord of Kishu, and was blown away
by the storm after we had been hunting and holding
manoeuvres on Toma Island.'
4 And where are these places you speak of? Re-
member that this island is unknown to the world and has
been for thousands of years. I am its sole occupant, and
wish to remain so. No matter how I came. I am here
My name is Tomaru, and my father was Yamaguch:
Shoun, who died, with his master Toyotomi Hidetsugu,
on Koyasan Mountain in 1563. Both died by their owr
hands ; and I got here, no matter how, and here I intenc
to remain undisturbed. I heard of your Lord of Kishi
and of the Tokugawa family before I left Japan, and foi
that reason I will help you by giving you my old boat
in which I arrived. Come to the beach. I will send yoi
off in the right direction, and if you continue sailing
north-west you shall in time reach Kishu. But it is a lon£
way off — a very long way/
With that they walked down to the beach.
' See/ said Tomaru : ' the boat is well-nigh rotten
for it is many years since she was put here ; but with lucl-
you may reach Kishu. Stay — you must have som<
provision. I can give only dry fish and fruits ; but t(
these you are welcome. And I must give you a presen
for your master, the Lord of Kishu. It is a kind o
seaweed. You shall have some for yourself also. It i
124
The Isolated or Desolated Island
my great discovery on this island. No matter how bad
a sword-cut you may get, it will stop the blood flowing
and cure at once. Now, jump into the boat and row
away. I like to be alone. You may speak of your
adventure ; but you are not to mention my name.
Farewell ! '
Heinei could only do as he was bid. Consequently,
he made off. Rowing night and day and aided by
favourable currents, he found himself off the coast of
Kishu on the third day after leaving the island. The
people were much astonished to see him alive, and the
Lord of Kishu rejoiced, especially at the sword-cut-healing
seaweed, which he had planted in the sea at a part of the
coast which he renamed and called Nagusa-gori (District
of the famous Seaweed).
Later Makino Heinei sailed again by permission of
his Lord to get more seaweed. The island was found ;
but the giant had disappeared.
NOTE. — Mujinto Island, in the Pacific, is the group called
Bonin Islands by Europeans.
125
XXI
CHIKUBU ISLAND, LAKE BIWA
MANY years ago, when I was a boy, there was a song
about a Chinaman. It began :
In China once there lived a man,
And his name was Ding-dong-dang.
His legs were long, and his feet were small,
And this Chinese man couldn't walk at all.
Chorus :
Chi-chi-Maree, Chi-chi-Marah,
Ding-dong, ding-dong, ding-dong dah,
Kossi-kossi-ki, kossi-kossi-ka,
Chikubu, Chikubu, Chikubu Chang.
Little in those days did I think that I should come
across an island — or any other place, for the matter
of that — which bore the name of part of this wild and
idiotic chorus, £ Chikubu, Chikubu, Chikubu Chang.' It
sounds truly wild. Well, so it is. I have found an
island on Lake Biwa which is pronounced and spelt
exactly as in the chorus of this song of my youth.
' Chikubu ' is there, and I am puzzled to know where the
composer found it. In my Japanese I can't find it.
126
O TSURU SEES THE GIANT CARP DEAD
Chikubu Island, Lake Biwa
However, let us to the story. It is not a very good one ;
but, as it relates to the only island of importance in the
lake, it is worth chronicling.
Chikubu -shima is situated about two-thirds up to-
wards the north-western end of Lake Biwa, in Omi
Province. The lake is some thirty-five miles long and
twelve broad. The island is holy, I believe, and it is said
to have been caused by an earthquake nearly 600 years B.C.
Fuji Mountain made its appearance at the same time.
Thus we have (so far as we like to believe it) the
geographical pedigree of Lake Biwa and its principal island.
The nearest land to Chikubu is Tsuzurao Cape, which
is about two miles away. There, some three hundred
years ago, dwelt two sisters, O Tsuru and Kame. They
were fifteen and eleven respectively, and dwelt with their
old and only uncle, their father and mother and all their
other relations being dead. Tsumi (the crane) and
Kame (the turtle) were devoted to each other ; in fact,
the poor girls clung to each other as the remnants of a
family should cling. They loved each other. They
were inseparable.
At that time there was much fear among the
inhabitants of Tsuzurao Point of a large carp — a carp of
such size that it was called * The Master of Lake Biwa/
It was said that this fish ate dogs, cats, and sometimes
people, if they were unwise enough to swim into water
sufficiently deep for him to manoeuvre in. His principal
hover was in the waters surrounding Chikubu Island, at
the northern end of the lake.
When O Tsuru reached the age of fifteen, and her
sister O Kame was eleven, O Tsuru became sick with
127
Ancient Tales and Folklore of Japan
consumption ; from bad she grew worse, and her poor
little sister O Kame became quite disconsolate ; she cried
because of her sister's illness, and went by herself to pray
at all the temples in the neighbourhood. Day after day
she thought of nothing but her sister's illness ; but all she
did, poor child, was in vain. O Tsuru became worse.
In her great distress O Kame thought that she should
venture to the wild and sacred island of Chikubu, there to
pray to the Goddess of Mercy, Kwannon. To do so with
any chance of her prayers being heard, it was necessary
that she should go alone. She would row off secretly that
night.
After darkness had come and her uncle's household
had gone to sleep, O Kame crept forth and went down to
the edge of the lake, where her uncle's boat and many
others lay. Getting into one, the lightest she could find,
she sculled towards Chikubu Island. The sky was clear
and the water glistened.
In less than an hour this whole-hearted child of
Nippon was kneeling before the ever-pleasing and sooth-
ing figure of Kwannon, the goddess ever ready to listen
to the prayers of the unhappy ; and there she prayed to
the full extent of her feelings, weeping between-times in
sorrow for the sickness of her sister.
When poor O Kame had finished praying she got into
her boat and began to row back to Tsuzurao. She had
got within half-a-mile of that place when a terrible storm
arose, and in the third squall her boat was capsized.
O Kame was no swimmer, and as she sank into the depths
of the lake the giant carp saw her, and instantly carried
her off and devoured her.
128
Chikubu Island, Lake Biwa
Next morning there was consternation at Tsuzurao.
When it was found that both O Kame San and one of the
fishermen's boats were missing it was naturally surmised
that she had gone out on the lake, and probably to
Chikubu Island to pray to Kwannon.
Boats went off in search ; but nothing could be found,
save the marks of her footsteps from the shore to the
shrine dedicated to Kwannon. On hearing this sad news,
O Tsuru, who lay nigh unto death, became worse ; but
in spite of her sad condition she could not bear the idea
of lingering on in the world without her sister O Kame.
Consequently she resolved to destroy her life as near as
she could think to the place where O Kame had died, so
that her spirit might journey with hers until perhaps they
should become born again together. At all events, it was
clearly her duty to follow her sister.
When the dusk of evening arrived O Tsuru crept out
from her room and gained the beach, where she, like her
little sister, took the lightest boat which she could find,
and rowed herself out, in spite of her weakness, to a
spot where she thought that the carp might have killed
her sister. There, standing in the bows of the boat, she
cried aloud :
' Oh, mighty carp, that hast devoured my sister, devour
me also, that our spirits may follow the same path and
become reunited. It is for this I cast myself into the lake ! '
So saying, O Tsuru shut her eyes and jumped into
the water. Down, down, down she went, until she
reached the bottom. No sooner had she alighted there,
feeling (curiously enough) no effects of being under water,
than she heard her name called.
129 17
Ancient Tales and Folklore of Japan
' Strange indeed/ thought she, ' that I should hear m
name at the bottom of Lake Biwa ! '
She opened her eyes, and beheld standing beside he
an old priest. O Tsuru asked him who he was, and wh
he had called her.
' I was a priest,' he explained. ' Perhaps I am on
now. At all events, I often come to the bottom of th
lake. I know all about your little sister Kame, of he
faithfulness and affection for you, and of yours for her
I know also of the storm which capsized her boat whe
she had been praying to Kwannon on Chikubu Islanc
and of her being taken and eaten by that horribl
carp. Believe me, none of these are reasons why yo
should take your own life. Go back on earth, rathei
and pray to Buddha for your sister's blessing am
for her soul. I will see that you are avenged o:
the carp, and I will see that you get well and strong
Take my hand, so, and I will take you back o:
shore,'
Having said this and carried Tsuru to land, the pries
disappeared. For some time she lay unconscious ; bu
when she came fully to her senses O Tsuru found hersel
on Chikubu Island, and, feeling considerably stronge
than she had felt for some time, she went to the shrin
dedicated to Kwannon, and passed the remainder of th
night in prayer.
In the morning, having gone to the beach, she sa\
boats in the distance coming from Tsuzurao Point ; bu
(what was more extraordinary) there lay, not ten feet fron
the shore where she stood, an enormous carp, fully nin
feet in length, dead !
130
Chikubu Island, Lake Biwa
Among the search-boats that arrived was one contain-
ing her uncle and a priest.
Tsuru told her story. The carp was buried at a small
promontory on the island, which is called Miyazaki. It
was named Koizuka iVIiya-zaki (the Carp's Grave at
Temple Cape).
O Tsuru lived to a ripe old age, and was never ill
again. History tells of her at the age of seventy inform-
ing Ota Nobunaga, who came to destroy temples in the
neighbourhood, that if he touched the shrines on Chikubu
Island she herself would see to his destruction.
XXII
REINCARNATION
IN the far-north and mountainous portion of Echig
Province is a temple which during the reign of tr.
Emperor Ichijo had a curious story attached to it ; anc
though the Emperor Ichijo reigned so long ago z
between the years 987 and ion A.D., the teller of rt
story assured me that he believed the temple to be i
existence still.
The temple's name is Kinoto, and it is situated in tl:
hills in wild woods, which in those days must have bee
almost virgin forest.
The monk who reigned supreme over the Kinot
Temple was a youngish man, but very devout ; he rea
sacred sermons from the holy Buddhist Bible, aloud, twic
a-day.
One day the good youth perceived that two monke)
had come down from the mountain and sat listenin
to his reading with serious faces and no tricks. H
was amused, and, taking no notice, continued to reac
As soon as he had finished, the monkeys went off int
the hills.
132
THE MONKEYS LISTEN TO THE PRIEST S SERMON
THE PRIEST WRITES THE FIRST FIVE VOLUMES
Reincarnation
The monk was surprised to see the monkeys appear
at both his sermons next day ; and when on the third
day they came again he could not help asking why they
came so regularly.
' We have come, holy father, because we like to hear
the words and sermons of Buddha as read by yourself,
and greatly do we desire to retain all the wisdom and
virtues which we have heard you recite. Is it possible
for you to copy out the great and holy Buddhist book ? '
' It would be a very laborious affair/ answered the
priest, highly astonished ; c but, so rare an interest is it
that you animals take in the sermons of our Great Lord
Buddha, 1 will make an effort to satisfy your wish, hoping
that thereby you may be benefited/
The monkeys bowed and left the priest, pleased with
themselves and the promise they had obtained, while the
priest set to at his gigantic labours of copying the Buddhist
Bible. Some six or seven days later about five hundred
monkeys came to the temple, each bearing parchment
paper, which they laid before the priest, their foreman
saying how deeply grateful they would be when they had
got the copy of the Bible, so that they might know the
laws and mend their ways ; and, bowing again before
the priest, they retired, all except the first two monkeys.
These two set diligently to work to find food for the
priest while he wrote. Day after day they went into
the mountains, returning with wild fruits and potatoes,
honey and mushrooms ; and the priest wrote steadily on,
being thus attended, until he had copied five volumes of
the sacred book.
When he had reached the end of the fifth volume
133
Ancient Tales and Folklore of Japan
the monkeys, for some unaccountable reason, failed to
come, and the good priest was quite nervous on their
account. The second day of their absence he went
in search of them, fearing that they must have been
overcome by some misfortune. Everywhere the priest
found traces of their forages in his behalf, — branches
broken off the wild fruit trees, scratchings and holes
where they had been looking for wild potatoes. Evidently
the monkeys had worked hard, and the poor priest felt
deeply anxious on their account.
At last, when near the top of the mountain, his heart
gave a bound and was filled with sorrow when he came
to a hole which the monkeys had made in looking for
wild potatoes — so deep that they had been unable to get
out. No doubt both of them had died of broken hearts,
fearing that the priest would think they had deserted
him.
There remained nothing to do but to bury the
monkeys and pray for their blessing ; which he did.
Shortly after this the priest was called away from the
temple to another : so, as he saw no necessity to continue
copying the Buddhist Bible, he put the five volumes he
had copied into one of the pillars of the temple, which
had a sort of shelf cupboard cut in it.
Forty years later there arrived at the temple one
Kinomi-ta-ka Ason, who had become Governor or Lord
of Echigo Province. He came with half of his retainers
and domestics, and asked the priests if they knew any-
thing of the unfinished copy of the Buddhist Bible. Was
it in the temple still ?
'No/ they said, c we were none of us here at the
Reincarnation
time your Lordship mentions. But there is one old man,
a servant, who is eighty-five years of age, and he may
be able to tell you something. We will send for him/
Shortly afterwards a man with flowing white beard
was ushered in.
' Is it the old document that a priest began copying
out for the monkeys you want ? Well, if so, that has
never been touched since, and is a matter of so little
importance that I had nearly forgotten about it. The
document is in a little secret shelf which is hollowed out
in one of the main pillars of the temple. I will fetch it.'
Some ten minutes later the documents were in the
hands of Kinomi-ta-ka Ason, who was in ecstasy of
delight at the sight of them. He told the priests and
the old man that he was the Lord of Echigo Province,
and that he had journeyed all the way to their temple
to see if unfinished volumes of the Bible remained there.
* For,7 he said, c I was the senior of the two monkeys who
were so anxious to obtain copies of the whole of our Lord
Buddha's sermons ; and, now that I have been born a
man, I wish to complete them/
Kinomi-ta-ka Ason was allowed to take the five
volumes away with him, and for five years he kept
copying out the sacred book. He copied three thousand
volumes in all, and it is said that they are now kept in
the Temple of Kinoto, in Echigo, as its most sacred
treasure.
135
.
XXIII
THE DIVING -WOMAN OF OISO BAY
Oiso, in the Province of Sagami, has become such ;
celebrated place as the chosen residence of the Marquis Itc
and of several other high Japanese personages, that a stor}
of a somewhat romantic nature, dating back to the Ninar
period, may be interesting.
During one of the earlier years of the period, whic}
lasted from 1116 to 1169 A.D., a certain knight, whost
name was Takadai Jiro, became ill in the town 01
Kamakura, where he had been on duty, and was advisee
to spend the hot month of August at Oiso, and there tc
give himself perfect rest, peace, and quietness.
Having obtained permission to do this, Takadai Jirc
lost no time in getting to the place and settling himsell
down, as comfortably as was possible, in a small inn which
faced the sea. Being a landsman who (with the excep-
tion of his service at Kamakura) had hardly ever seen
the sea, Takadai was pleased to dwell in gazing at
it both by day and by night, for, like most Japanese oi
high birth, he was poetical and romantic.
After his arrival at Oiso, Takadai felt weary and dusty.
As soon as he had secured his room he threw off his
O K1NU SAN INSPECTS THE PLACE WHERE TAKADAI
JIRO COMMITTED SUICIDE
The Diving- Woman of Oiso Bay
clothes and went down to bathe. Takadai, whose age
was about twenty-five years, was a good swimmer, and
plunged into the sea without fear, going out for nearly
half-a-mile. There, however, misfortune overtook him.
He was seized with a violent cramp and began to sink.
A fishing-boat sculled by a man and containing a diving-
girl happened to see him and went to the rescue ; but
by this time he had lost consciousness, and had sunk for
the third time.
The girl jumped overboard and swam to the spot
where he had disappeared, and, having dived deep, brought
him to the surface, holding him there until the boat came
up, when by the united efforts of herself and her father
Takadai was hauled on board, but- not before he had
realised that the soft arm that clung round his neck was
that of a woman.
When he was thoroughly conscious again, before they
had reached the shore, Takadai saw that his preserver
was a beautiful ama (diving-girl) aged not more than
seventeen. Such beauty he had never seen before — not
even in the higher circles in which he was accustomed to
move. Takadai was in love with his brave saviour before
the boat had grounded on the pebbly beach. Determined
in some way to repay the kindness he had received,
Takadai helped to haul their boat up the steep beach and
then to carry their fish and nets to their little thatched
cottage, where he thanked the girl for her noble and
gallant act in saving him, and congratulated her father on
the possession of such a daughter. Having done this,
he returned to his inn, which was not more than a few
hundred yards away.
Ancient Tales and Folklore of Japan
From that time on the soul of Takadai knew no peace
Love of the maddest kind was on him. There was nc
sleep for him at night, for he saw nothing but the face ol
the beautiful diving-girl, whose name (he had ascertained^
was Kinu. Try as he might, he could not for a momeni
put her out of his mind. In the daytime it was worse,
for O Kinu was not to be seen, being out at sea with hei
father, diving for the haliotis shell and others ; and it was
generally the dusk of evening before she returned, and
then, in the dim light, he could not see her.
Once, indeed, Takadai tried to speak to O Kinu ; but
she would have nothing to say to him, and continued
busying herself in assisting her father to carry the nets
and fish up to their cottage. This made Takadai far
worse, and he went home wild, mad, and more in love
than ever.
At last his love grew so great that he could endure it
no longer. He felt that at all events it would be a relief
to declare it. So he took his most confidential servant
into the secret, and despatched him with a letter to the
fisherman's cottage. O Kinu San did not even write an
answer, but told the old servant to thank his master in
her behalf for his letter and his proposal of marriage.
4 Tell him also/ said she, ' that no good could come of a
union between one of so high a birth as he and one so
lowly as I. Such a badly matched pair could never
make a happy home/ In answer to the servant's ex-
postulation, she merely added, ' I have told you what to
tell your master : take him the message.'
Takadai Jiro, on hearing what O Kinu had said, was
not angry. He was simply astonished. It was beyond
138
The Diving-Woman of Oiso Bay
his belief that a fisher-girl could refuse such an offer in
marriage as himself — a samurai of the upper class.
Indeed, instead of being angry, Takadai was so startled as
to be rather pleased than otherwise ; for he thought that
perhaps he had taken the fair O Kinu San a little too
suddenly, and that this first refusal was only a bit of
coyness on her part that was not to be wondered at. * I
will wait a day or two/ thought Takadai. * Now that
Kinu knows of my love, she may think of me, and so
become anxious to see me. I will keep out of the way.
Perhaps then she will be as anxious to see me as I am
to see her/
Takadai kept to his own room for the next three
days, believing in his heart that O Kinu must be pining
for him. On the evening of the fourth day he wrote
another letter to O Kinu, more full of love than the first,
despatched his old servant, and waited patiently for the
answer.
When O Kinu was handed the letter she laughed and
said:
' Truly, old man, you appear to me very funny, bringing
me letters. This is the second in four days, and never
until four days ago have I had a letter addressed to me in
my life. What is this one about, I wonder ? '
Saying this, she tore it open and read, and then, turning
to the servant, continued : * It is difficult for me to
understand. If you gave my message to your master
correctly he could not fail to know that I could not
marry him. His position in life is far too high. Is your
master quite right in his head ? '
1 Yes : except for the love of you, my young master is
Ancient Tales and Folklore of Japan
quite right in his head ; but since he has seen you he
talks and thinks of nothing but you, until even I have
got quite tired of it, and earnestly pray to Kwannon daily
that the weather may get cool, so that we may return to
our duties at Kamakura. For three full days have I had
to sit in the inn listening to my young master's poems
about your beauty and his love. And I had hoped
that every day would find us fishing from a boat
for the sweet aburamme fish, which are now fat and
good, as every other sensible person is doing. Yes: my
master's head was right enough ; but you have unsettled
it, it seems. Oh, do marry him, so that we shall all be
happy and go out fishing every day and waste no more
of this unusual holiday/
'You are a selfish old man/ answered O Kinu.
'Would you that I married to satisfy your master's love
and your desire for fishing ? I have told you to tell your
master that I will not marry him, because we could not,
in our different ranks of life, become happy. Go and
repeat that answer.'
The servant implored once more ; but O Kinu
remained firm, and finally he was obliged to deliver the
unpleasant message to his master.
Poor Takadai ! This time he was distressed, for the
girl had even refused to meet him. What was he to do r
He wrote one more imploring letter, and also spoke to
O Kinu's father ; but the father said, c Sir, my daughter is
all I have to love in the world : I cannot influence her in
such a thing as her love. Moreover, all our diving-girls
are strong in mind as well as in body, for constant danger
strengthens their nerves : they are not like the weak
140
The Diving- Woman of Oiso Bay
farmers' girls, who can be influenced and even ordered to
marry men they hate. Their minds are, oftener than
not, stronger than those of us men. I always did what
Kinu's mother told me I was to do, and could not influence
Kinu in such a thing as her marriage. I might give you
my advice, and should do so ; but, sir, in this case I must
agree with my daughter, that, great as the honour done to
her, she would be unwise to marry one above her own
station in life/
Takadai's heart was broken. There was nothing more
that he could say and nothing more that he could do.
Bowing low, he left the fisherman and retired forth-
with to his room in the inn, which he never left, much to
the consternation of his servant.
Day by day he grew thinner, and as the day approached
for his return from leave, Takadai was far more of an
invalid than he had been on his arrival at Oiso. What
was he to do? The sentiment of the old proverb that
' there are as good fish in the sea as ever came out of it '
did not in any way appeal to him. He felt that life was
no longer worth having. He resolved to end it in
the sea, where his spirit might perhaps linger and catch
sight occasionally of the beautiful diving-girl who had
bewitched his heart.
Takadai that evening wrote a last note to Kinu, and as
soon as the villagers of Oiso were asleep he arose and went
to the cottage, slipping the note under the door. Then he
went to the beach, and, after tying a large stone to a rope
and to his neck, he got into a boat and rowed himself
about a hundred yards from shore, where he took the stone
in his arms and jumped overboard.
141
Ancient Tales and Folklore of Japan
Next morning O Kinu was shocked to read in the note
that Jiro Takadai was to kill himself for love of her. She
rushed down to the beach, but could see only an empty
fishing-boat some three or four hundred yards from shore,
to which she swam. There she found Takadai's tobacco
box and his juro (medicine box). O Kinu thought that
Takadai must have thrown himself into the sea some-
where hereabouts : so she began to dive, and was not long
before she found the body, which she brought to the
surface, after some trouble on account of the weight of
the stone which the arms rigidly grasped. O Kinu
took the body back to shore, where she found Takadai's
old servant wringing his hands in grief.
The body was taken back to Kamakura, where it was
buried. O Kinu was sufficiently touched to vow that she
would never marry any one. True, she had not loved
Takadai ; but he had loved, and had died for her. If she
married, his spirit would not rest in peace.
No sooner had O Kinu mentally undertaken this
generous course than a strange thing came to pass.
Sea-gulls, which were especially uncommon in Oiso
Bay, began to swarm into it ; they settled over the exact
spot where Takadai had drowned himself. In stormy
weather they hovered over it on the wing ; but they never
went away from the place. Fishermen thought it extra-
ordinary ; but Kinu knew well enough that the spirit of
Takadai must have passed into the gulls, and for it she
prayed regularly at the temple, and out of her small
savings built a little tomb sacred to the memory of
Takadai Jiro.
By the time Kinu was twenty years of age her beauty
142
The Diving- Woman of Oiso Bay
was celebrated, and many were the offers she had in
marriage ; but she refused them all, and kept her vow of
celibacy. During her entire life the sea-gulls were always
on the spot where Takadai had been drowned. She died
by drowning in a severe typhoon some nine years later
than Takadai ; and from that day the sea-gulls dis-
appeared, showing that his spirit was now no longer in
fear of O Kinu marrying.
XXIV
THEFT AND RECOVERY OF A GOLDEN
KWANNON
IN the period of Gen-roku, which lasted from 1688 to
1704, when the Shogun or military ruler Tsunayoshi's
power was in full sway, he presented a solid gold figure
of Kwannon, the Goddess of Mercy, to each of the three
leading families of the provinces of Kii, Mito, and Owari,
and they were considered as of the highest and greatest
value by each of these leading Lords or Daimios, who had
them kept in their inner palaces, so that they were almost
impossible to get at, and were considered at least absolutely
safe from robbers ; but even in spite of this the Lord of
Kii took additional precautions by always having a man
night and day to guard his idol.
At the same period lived a most redoubtable robber
whose name was Yayegumo. He was more than an
ordinary robber, and was what the people called a c fu-
in-kiri,' which means ' seal breaker ' or * seal cutter ' ; a
first-class burglar, in fact, who never descended to robbing
the poor, but only robbed the richest and most difficult
palaces and castles that were to be got at, taking from
144
Theft and Recovery of a Golden Kwannon
them only the highest and most valuable treasures they
possessed.
This bold robber broke into the Lord of Kii's Palace
— no one knew how — took the idol of Kwannon, and left
his name written on a piece of paper. The Lord of Kii,
very angry, sent for the guard, whose name was Mumashima
Iganosuke, and reprimanded him severely, asking him
what excuse he had to make. ' None, my lord : tired-
ness overcame me and I slept. There is but one way
in which I can show my regret, and that I will do by
destroying myself.'
The Lord of Kii, who was a man of wisdom, answered
that before he did this it would be more useful if Iganosuke
would follow up the robber and try to recover the idol.
Iganosuke, who had always been a faithful servant, readily
consented, and, having obtained indefinite leave, went away.
For fully four months he was quite unsuccessful, though
he had travelled half over the country. At last he heard
reports of robberies in Chugoku, and then later in Shikoku
Province. Hurrying down from Izumo to Okayama, he
there got on board a ship bound across the Inland Sea for
Takamatsu, in Shikoku. The weather was fine and the
sea smooth, and Iganosuke was in high spirits, for he had
heard that one or two of the robberies had undoubtedly
been done by Yayegumo, and he felt that at last he must
be getting nearer the man he wished to catch — perhaps,
even, he was on that very boat ! Who could tell ?
Thinking of these possibilities, Iganosuke kept very much
to himself, watching the people, whose spirits all seemed
to be affected by the beautiful weather, for, though mostly
strangers, they were all sociable.
145 19
Ancient Tales and Folklore of Japar
Among them was a good-looking young samurai \
had attracted Iganosuke by his refined appearance, as <
by a beautiful gold pipe which he drew out from its c
and smoked while chatting to his neighbour. By \
by a samurai of some sixty years of age came up to
young man, and said :
c Sir, I have lost my pipe and tobacco-pouch somewli
on this ship. I am a confirmed smoker, and almost dy
for a whiff of tobacco. Might I borrow yours fo
moment or two ? '
The young samurai handed both his pipe and
pouch to the old man with a bow, saying that this affon
him great pleasure.
The old samurai, after his three puffs of the p:
was about to empty out the ash and refill it. To do
without thinking what he was about, he knocked the f
on the outside of the ship. To his horror the gank
(the bowl) dropped off into the sea. The old r
knew that the pipe was gold and of great value, ;
was utterly confused. He did not know what to <
His apologies were profuse ; but they did not bring b
the end of the pipe. The young samurai, of course,
much annoyed ; but it would be no use getting an£
In any case that would have been an excessively vul
proceeding, more especially with so old a man.
said :
4 Ah ! the pipe was given to me by the lord of
clan for meritorious service rendered in the big hunt
year, and truly I do not know how I shall be able to ]
the disgrace of incurring his anger.' He grew pak
he mused.
146
"heft and Recovery of a Golden Kwannon
The old samurai felt more sorry than ever when he
;ard this, and said :
' There is only one way I see that you can face your
rd, and that is by my death. I also was a samurai
some importance when younger, and know how to
•nduct myself. It is right that I should disembowel
yself as an apology to you for my carelessness.' And,
ying this, the old samurai drew his right arm and
toulder from under his kimono.
Surprised at the old man's high sense of honour, the
)ung samurai seized the hand in which he held his sword
id prevented him, saying :
' That will really do no good. It would not make it
,sier for me to explain to my lord. Your death can
ing no apology to him. It was I to whom he gave the
pe, and it is I who have lost it by lending it to you. It
I, therefore, who should offer the apology to my lord
r doing harakiri ! ' Then the young samurai prepared
kill himself.
Iganosuke, who had been watching the incident, stepped
rward and said :
* Gentlemen, I also am a samurai, and I have heard
lat you say. Let me say that, though the pipe-end has
Hen into the sea, it in no way follows that it is lost
yond recovery. Both of you appear to me to be
mecessarily hasty. I am a good diver and swimmer ;
ir ship is becalmed ; and the water hereabouts is not very
ep. I am quite ready to try and help you to recover
e pipe if you will allow me.'
Of course, both the other samurai were pleased at this
sa, of which, being no swimmers themselves, they had
147
Ancient Tales and Folklore of Japar
never thought. And Iganosuke lost no time in throw
off his kimono and diving into the sea, where he
thoroughly at home, having been in his younger day:
expert a swimmer that he gave lessons to many of
samurai at Kii.
Down he went to the bottom, finding not much m
than seven Japanese fathoms of five feet each,
bottom was composed almost entirely of stones and
very clear. Iganosuke had not moved many feet al<
before he saw the end of the gold pipe, and at the s;
time something else gleaming between the stoi
Thrusting the pipe between his teeth, he seized the ot
object, and to his great astonishment found it to be
less a thing than the gold figure of Kwannon which
been stolen from the castle of the Lord of Kii.
Carefully returning to the surface, Iganosuke scramt
on board, and handed the pipe-end to the grateful yoi
samurai, who, with the old one, bowed to the ground.
When Iganosuke had thrown on his clothes, he saic
* I am a retainer of the Lord of Kii, and I have cc
from our castle of Takegaki to hunt for the robber \
stole the very figure of Kwannon which I have just
good fortune while looking for your pipe recovered,
it not wonderful ? Truly the old saying, " Nasakewa 1
no tame naradzu " * is quite true ! '
Then the old man, in a wild state of delight, crii
* Even more curious is this. My name is Matsure Fu
of Takamatsu. Only a month ago the robber whom i
name Yayegumo Fuin-kiri, the seal-breaker, came i
the bedroom of my lord, and was about to steal gi
1 Favour is not for other people.
148
Theft and Recovery of a Golden Kwannon
valuables, when I, who was on guard, tried to take him.
Fhough an old man, I am a fencer ; but he was too
:lever for me and escaped. I followed him down to the
ueach, but was not fast enough, and he got away. Since
:hen I have always wondered what he had in his kimono
Dockets, for the bright rays of some gilded thing shot out
}f them. The robber had not got far from the shore
Before a great storm arose. He was wrecked and
Irowned. Both his body and the boat were recovered
»ome days later, and I identified them ; but there was
lothing in his pocket. It is clear that when his boat
apset the robber lost the Kwannon, which must have
:>een what I saw shining out of his pocket.'
Truly this was a wonderful string of coincidences !
Iganosuke, who had no further cause to travel, returned
:o the Lord of Kii, and reported his adventures and good
•ortune. So much pleased was the Daimio, he gave
[ganosuke a present.
The figure of the gold Kwannon was better guarded
:han ever before. Undoubtedly it had miraculous power,
md it may still be among the treasures of Kii.
149
XXV
SAIGYO HOSHI'S ROCK
SOME twelve miles south of Shodo shima (Shodo island)
the largish island of Nao or Naoshima, on the western si
of the enchanting Inland Sea, which it has been my go<
fortune to cruise over at will, helped, instead of bei;
hindered, by the Japanese Government, in consequence
the kindness of Sir Ernest Satow. Naoshima has b
few inhabitants, not, I think, more than from sixty to
hundred ; in the time of our story, about the year 115
there were only two, — Sobei and his good wife O Yor
These lived alone at a beautiful little bay, where they h
built a fishing -hut, and cultivated some three thousa
tsubo of land, with the produce of which and an unlimit
supply of fish they were perfectly happy, untroubled
the quarrels of the day, which were then particulai
serious, it being the Hogen period, which, lasting frc
1156 to 1 1 60, took its name from what was known
the Hogen rebellion or (to put it correctly) revolutic
It was during this exciting period that the ex-Emper
Shutoku (life, 1124-1141), who was suspected of leadi;
the rebellion, was for safety banished by those in power
the island of Naoshima.
Stranded, marooned in little else than the clothes
150
FURUZUKA IGA CUTS OFF THE HEAD OF THE EX-EMPEROR
SHUTOKU, WHO IS HIS OWN SON
Saigyo Hoshi's Rock
:>od in, he was in an unenviable plight. As far as he
lew, the island was desolate. After his marooners had
t him he strolled on the beach, wondering what next he
ould do. Should he take his life, or should he struggle
retain it ? While pondering these questions night
ercame Shutoku before he had thought of making
shelter, and he sat, in consequence, contemplating the
st and listening to the sad waves.
Next morning, as the sun rose above the horizon, the
-Emperor began to move. He had resolved to live,
e had not gone far along the beach when he found marks
feet upon the sand, and shortly afterwards, from across
little rocky promontory, he saw smoke ascending in the
11 air. Lightened in heart, the ex-Emperor stepped out,
d after some twenty minutes of stiff climbing came down
to the bay where stood the hut of Sobei and his wife,
[arching boldly up, he told them who he was, and how
: had been marooned and exiled, and asked .them many
icstions.
' Sir/ said Sobei, ' my wife and I are very humble
:ople. We live in peace, for there are none to disturb
i here, and we are passing through our lives very happily.
o our humble fare you are truly welcome. Our cottage
small ; but you shall have its shelter while we build
lother and a better for you, and at all times we shall
j your servants/
The ex-Emperor was pleased to hear these words of
iendship, and became one of the family. He helped
> build a lodge for himself. He helped the old couple
their fishing and agriculture, and became deeply attached
> them.
Ancient Tales and Folklore of Japan
In the autumn he fell ill, and was nursed through
dangerous fever, his medicines being made by O Yo
from leaves, seaweeds, and other natural products of t
island ; and towards the spring he began to recover,
his convalescence the ex-Emperor went out one day to
by the sea and admire the scenery, and became so absorb
in a flock of seagulls that were following a school
sardines that he failed to notice what was going <
around him. When he looked up suddenly it was
find himself surrounded by no less than fourteen knigl:
in armour.
As soon as these noticed that the ex-Emperor had se
them, one the eldest, a grey-haired and benevoler
looking old man, stepped up to him, and, bowing, said
* Oh, my beloved Sovereign, at last I have found yo1
My name is Furuzuka Iga, and regretfully I am oblig
to tell you that I am sent by the Mikado to secure yo
head. He fears while you live, even in banishment, f
the peace of the country. Please enable me to take yo
head as speedily and as painlessly as possible. It is r
misfortune to have to do it.'
The ex-Emperor seemed in no way surprised at tl
speech. Without a word, he arranged himself a]
stretched his neck to receive the blow from Iga's sword.
Iga, touched by his manly conduct, began to wee
and exclaimed :
* Oh, what a brave sovereign ! what a samurai ! He
I grieve to be his executioner ! ' But his duty was plaii
so he nerved himself and struck off the ex-Emperor's he
with a single blow.
As soon as the head fell upon the sand the oth
152
Saigyo Hoshi's Rock
ights came up and respectfully placed the head in a
cen bag and awaited orders from their chief.
* My friends,' said Furuzuka Iga, ' go back to the boat
i take the head of Shutoku to the Emperor. Tell
n that his orders have been carried out, and that he
sd have no future fear. Go without me, for I remain
re to weep over the deed which I have had to do.'
The knights were astonished ; but they departed, and
a. gave way to grief.
Soon it came to pass that Sobei and his wife went to
>k for the ex-Emperor, for his absence had been long,
icy knew the spot where he loved to sit and gaze at
; beautiful scenery. Thus it was that they found
i weeping.
' What is this ? ' they cried. ' What means this blood
on the sand ? Who, sir, may you be, and where is our
est ? '
Iga explained that he was an envoy from the Mikado,
I that it had been his painful duty to kill the ex-
nperor.
The fury of Sobei and his wife knew no bounds,
jtinctively they decided that they must both die after
mging the ex-Emperor by killing Iga. They proceeded
attack him with their knives — Sobei in front and his
re from behind.
Iga avoided them by his proficiency in jujitsu. In
o seconds he had both of them by the wrists, and then
i:
' Good people, — for I know you to be such, — listen to
r story. The ex-Emperor who has been in exile on this
ind for nearly a year, and whom you have befriended
153 20
Ancient Tales and Folklore of Japan
? and prevented from perishing from starvation and exposu
\ is not the real ex-Emperor, but my own son Furuzu
[Taro J '
Sobei and his wife looked at him in bewilderment, a
asked for an explanation.
' Listen, and I will tell you/ said Furuzuka Iga. *
the result of the revolution in tht Imperial Househo
ex-Emperor Shutoku was taken for the enemy of 1
reigning Emperor, and was sentenced to exile on t
island, which was supposed to be uninhabited, and is
for all but yourselves. The ex-Emperor must have d
had you not been here to support him, and, though I ;
attached to the Imperial Court, I did not like one \\
had been my sovereign so to perish. It was my di
to bring the ex-Emperor here and maroon him.
marooned instead my own son, who was very mi
like him, and was glad to take the ex-Emperor's pla
Unfortunately, the Mikado's mind became uneasy dur:
the winter, fearing that so long as the ex-Emperor
mained alive there might be further trouble, and I ^
again sent to Naoshima Island, this time to bring bi
the ex-Emperor's head. You know now what I h;
had to do. Was ever a father called upon to carry out
terrible a commission ? Pity me ; be not angered. ^
have lost your friend, and I my son ; but the <
Emperor still lives ; moreover, he knows of my loya
to him, and will be here shortly in secret and in disgu
That is why I have remained, and that is the whole
the story I have to tell ; and both of you must kn
how deeply grateful I feel towards you both in your gr
kindness to my son Taro.'
Saigyo Hoshi's Rock
The poor samurai bowed to the ground, and the old
uple, too simple to know what to do, remained silent,
th tears of sorrow and of sympathy streaming down
sir faces.
For fully half an hour nothing was said. They remained
eping on the blood-stained beach, waiting for the tide
rise and wash away the marks ; and they might have been
iger had it not been that suddenly they heard the sweet
ains of the biwa (a musical instrument of four strings,
ute) Then Iga arose and, drying his eyes, said, * Here,
r friends, comes the real ex-Emperor, though in disguise.
2 never goes anywhere without his lute, and he has
;ns and signals with me by certain airs he plays. He
asking now if it is safe to come forward, and if I give
answer it is safe. Listen, and see him approach ! '
Sobei and his wife had never listened to such soft and
witching music before, and, hearts full of sorrow, they
listening. Nearer and nearer the music came, until
jy saw coming along the beach a man in poor clothes,
lorn they might almost have mistaken for their dead
2nd, so like was he to him.
When he came nearer, Iga went up and bowed, and
in led the stranger to the fisherman and his wife, whom
made known, telling the ex-Emperor what kindness
*y had shown his son Taro. The ex-Emperor was
jased, and said that he was deeply grateful and con-
lered them as part of that faithful body who had
>rked to save his life. Just then a ship was seen to
and the point of the bay. It was the ship in which
a had arrived, the ship which had borne away his son's
ad. The ex-Emperor, followed by Iga, Sobei, and his
155
Ancient Tales and Folklore of Japan
wife, kneeled on the sand near the bloody stain, a
prayed long for the peace of the spirit of Taro.
Next day the ex- Emperor announced his intention
remaining for the rest of his life on the island of N;
shima with Sobei and O Yone. Iga was taken to 1
mainland by Sobei, and found his way back to the capit
The ex- Emperor, attended by the faithful old couj
lived for a year on the island. His time was passed
playing on the biwa and in praying for the spirit of Ta
At the end of the year he died from mournfulness. So
and his wife devoted all their spare time to building
small shrine to his memory. It is said to be standi
to this day.
In the third year of Ninnan the famous but eccent
priest and poet, Saigyo, who was related to the Impel
family, spent seventeen days on the island, praying ni^
and day. During this time he sat on the favourite re
of Taro and the ex-Emperor. The rock is still known
' Saigyo iwa ' (Saigyo's Rock).
XXVI
HOW MASAKUNI REGAINED HIS SIGHT
ME seventy years ago there dwelt in Kyoto a celebrated
ordmaker, a native of the province of Awa, in Toku-
ima. Awanokami Masakuni — for such was his name —
felt in Kyoto for the purpose of business, and because
was nearer the homes of the grandees, for whom
paid him best to make swords. With him lived his
autiful little daughter Ai, or O Ai San ('Ai ' meaning
:>ve'). She was fourteen, and only a child; but her
auty was enough to make her an object of affection to
y one who happened to see her. O Ai thought of no
e but her father, and of him she was extremely fond.
As time went on Masakuni so improved in the art of
iking swords and forging blades that he came to be
yarded with much jealousy by the other swordmakers,
of whom, including Masakuni, lived in the Karasu-
sngu district of Kyoto, where it was the fashion for
pordmakers to dwell in those days. Alas, the skill of
[asakuni cost him an eye ! Though the samurai and
;arers of swords held ethical ideas of honour and Bushi
id to be far above the average, it does not appear that
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Ancient Tales and Folklore of Japan
the swordmakers were the same. They often committed
the most horrible and cowardly crimes. One of these was
to put out either one or both of the eyes of their sword-
making rivals while they slept. Thus it came to pass
one night that little O Ai San was awakened from her
sleep by the piercing cry of her father, and found him
writhing on the floor in agony, with his right eye stabbed
and burst.
O Ai summoned aid ; but nothing could save the eye.
It was done for ; and, though the place could be healed,
Masakuni must give up all idea of ever having the use of
his right eye again. There was not even the satisfaction
of catching his assailant, for he did not know who it
was. Amid these circumstances it was evident that
Masakuni could no longer remain a swordmaker : after
the loss of his eye it would be impossible for him to carry
out any of the fine work needed to keep up his reputation.
Consequently, he returned to his native village, Ohara,
in the province of Awa, with his daughter.
Poor Masakuni had not been long settled in his old
home before his left eye began to feel bad, and in less
than a week there appeared to be every chance of his
losing its use altogether.
Ai was disconsolate. For her dear father to lose the
use of both eyes was terrible. She loved him dearly, and
knew that his only remaining pleasures in life were herself
and beautiful scenery> What could she do, poor child ?
She waited on him day and night, cooked, and was his
nurse. When she had exhausted every means in her
power to do good, and her father's left eye grew worse,
she betook herself to praying. Daily she toiled up the
O AI SAN CONTINUES HER PRAYERS UNDER THE FALL
How Masakuni regained his Sight
wild and rocky mountain of Shiratake, near the summit
of which there was a little shrine dedicated to Fudo,
sometimes thought of as the God of Wisdom. There,
day after day, she prayed that she might be led to the
knowledge that would cure her father, and, though it was
now the icy month of January, after so doing she divested
herself of clothing and stood for nearly half an hour
under the waterfall from which the mountain takes its
name, as was the custom of all who wished to impress
upon the Deity the earnestness and sincerity of their
prayers.
For three months O Ai had thus gone up the mountain
daily to pray and undergo the terrible cold of the water-
fall ; yet her prayer seemed unanswered, for there was
no improvement in her father. O Ai, however, did not
lose heart. Towards the end of February she climbed
again. In spite of the severe cold (ice was hanging on
to many parts of the rock), O Ai, after praying to Fudo
San, divested herself of clothing and stepped under the
fall, there to continue her prayers as long as she could
possibly stand and live. So great was the cold, in a few
moments she lost consciousness, and slipped down into
the basin of the fall, receiving a severe blow on the head.
Just then, by unusual good fortune, an old man,
followed by his servant, came up the mountain and was
looking at and admiring the waterfall. The white body
of O Ai San caught his eye while it was being churned
in the basin of the fall not thirty feet from where he
stood. The old man and the servant hastened to pull
out the body and began to rub it, and found that life
was not extinct. O Ai was half-drowned and numbed,
'59
Ancient Tales and Folklore of Japan
insensible from cold and the blow, and the blood was
flowing freely from the wound.
They made up their minds to save this beautiful girl,
and set to with vigour. A fire was lit ; her clothes were
warmed and put on ; and in less than twenty minutes
she had opened her eyes and was able to speak. Seeing
this, the old man asked :
4 Is it by accident we find you thus nearly dead, or
have you tried to take your own life ? '
' No/ said the girl : * it is not that I wish to take my
own life. It is to save the eyesight of my father that I
have come here to pray ; this is the hundredth day of my
prayer. To-morrow and every following day I shall be
here to pray again, and so continue ; for it is against the
teachings of Buddha to despair.' O Ai then related the
history of her father's blindness.
The old man, answering, said :
' If devotion to duty has its reward, yours, young lady,
has come. Perhaps you are not aware who I am. My
name is Uozumi, Dr. Uozumi. I am the chief doctor in
Kyoto, and am the only one at present who has passed
his full degrees in the Medical Sciences of the Dutch.
I have just been to the Palace at Yedo, and am now
on my return to Kyoto. I have only put in here with
my ship for to-day, and have come up this mountain to
admire the scenery. Now I have found you, and so
grieve with you in your trouble that I will stay here a
week or two and see what can be done for your father.
Do not let us lose time : put on the rest of your clothes,
and let us go to your house.'
O Ai San was delighted. At last, she thought, her
1 60
How Masakuni regained his Sight
prayer had been answered by Fudo San. With joy in
her heart, she almost ran down the mountain, forgetting
all about her own narrow escape and the long gash she
had received in her head. Dr. Uozumi found it hard to
keep anywhere near this healthy young maid.
Arrived at the house, Uozumi made an examination
of the patient and ordered remedies after the Dutch
prescriptions, the medicines for which he fortunately had
with him. Day after day the doctor and O Ai attended
on Masakuni, and at the end of the tenth day his left
eye was perfectly cured.
Masakuni was delighted at the partial recovery of his
sight, and, like his daughter, attributed the good fortune
of the celebrated doctor's arrival to the mercy of Fudo
San. Having purified his body and soul by living on a
vegetable diet and bathing in cold water for ten days, he
began making two swords, which some time afterwards
he finished. One he presented to the god Fudo, and the
other to Doctor Uozumi. They were afterwards known
as the celebrated swords made by the semi-blind Masakuni.
The doctor thought it a pity to allow such a skilled
artist as Masakuni to remain in this remote village of
Awa Province, and also that the beautiful O Ai should
be allowed to rust there : so he persuaded them to join
him in Kyoto. Subsequently he obtained a place as maid
of honour in the palace of the Duke of Karasumaru for
O Ai San, where she was perfectly happy.
Five years later Masakuni died, and was buried in the
cemetery of Toribeyama, at the eastern end of Kyoto.
So my story-teller, Fukuga, tells me.
161 21
XXVII
SAGAMI BAY
HATSUSHIMA ISLAND is probably unknown to all
foreigners, and to 9999 out of every 10,000 Japanese ;
consequently, it is of not much importance. Nevertheless,
it has produced quite a romantic little story, which was
told to me by a friend who had visited there some six
years before.
The island is about seven miles south-east of Atami,
in Sagami Bay (Izu Province). It is so far isolated from
the mainland that very little intercourse goes on with the
outer world. Indeed, it is said that the inhabitants of
Hatsushima Island are a queer people, and prefer keeping
to themselves. Even to-day there are only some two
hundred houses, and the population cannot exceed a
thousand. The principal production of the island is, of
course, fish ; but it is celebrated also for its jonquil flowers
(suisenn). Thus it will be seen that there is hardly any
trade. What little the people buy from or sell to the
mainland they carry in their own fishing -boats. In
matrimony also they keep to themselves, and are generally
conservative and all the better for it.
162
O CHO SAN COMMITS SUICIDE
Sagami Bay
There is a well-known fisherman's song of Hatsushima
Island. It means something like the following, and it is
of the origin of that queer verse that the story is : —
To-day is the tenth of June. May the rain fall in torrents !
For I long to see my dearest O Cho San.
Hi, Hi, Ya-re-ko-no-sa ! Ya-re-ko-no-sa !
Many years ago there lived on the island the daughter
of a fisherman whose beauty even as a child was extra-
ordinary. As she grew, Cho — for such was her name —
improved in looks, and, in spite of her lowly birth, she
had the manners and refinement of a lady. At the age
of eighteen there was not a young man on the island
who was not in love with her. All were eager to seek
her hand in marriage ; but hardly any dared to ask,
even through the medium of a third party, as was
usual.
Amongst them was a handsome fisherman of about
twenty years whose name was Shinsaku. Being less simple
than the rest, and a little more bold, he one day approached
Gisuke, O Cho's brother, on the subject. Gisuke could
see nothing against his sister marrying Shinsaku ; indeed,
he rather liked Shinsaku ; and their families had always
been friends. So he called his sister O Cho down to the
beach, where they were sitting, and told her that Shinsaku
had proposed for her hand in marriage, and that he
thought it an excellent match, of which her mother would
have approved had she been alive. He added : * You
must marry soon, you know. You are eighteen, and we
want no spinsters on Hatsushima, or girls brought here
from the mainland to marry our bachelors/
163
Ancient Tales and Folklore of Japan
* Stay, stay, my dear brother ! I do not want all this
sermon on spinsterhood,' cried O Cho. * I have no
intention of remaining single, I can tell you ; and as for
Shinsaku I would rather marry him than any one else —
so do not worry yourself further on that account. Settle
the day of the happy event.1
Needless to say, young Gisuke was delighted, and so
was Shinsaku ; and they settled that the marriage should
be three days thence.
Soon, when all the fishing-boats had returned to the
village, the news spread ; and it would be difficult to des-
cribe the state of the younger men's feelings. Hitherto
every one had hoped to win the pretty O Cho San ; all
had lived in that happy hope, and rejoiced in the uncertain
state of love, which causes such happiness in its early stages.
Shinsaku had hitherto been a general favourite. Now the
whole of their hopes were dashed to the ground. O Cho
was not for any of them. As for Shinsaku, how they
suddenly hated him ! What was to be done ? they asked
one another, little thinking of the comical side, or that in
any case O Cho could marry only one of them.
No attention was paid to the fish they had caught ;
their boats were scarcely pulled high enough on the beach
for safety ; their minds were wholly given to the question
how each and every one of them could marry O Cho San.
First of all, it was decided to tell Shinsaku that they
would prevent his marriage if possible. There were
several fights on the quiet beach, which had never before
been disturbed by a display of ill-feeling. At last Gisuke,
O Cho's brother, consulted with his sister and Shinsaku ;
and they decided, for the peace of the island, to break
164
Sagami Bay
off the marriage, O Cho and her lover determining that
at all events they would marry no one else.
However, even this great sacrifice had no effect. There
were fully thirty men ; in fact, the whole of the bachelors
wanted to marry O Cho ; they fought daily ; the whole
island was thrown into a discontent. Poor O Cho San !
What could she do ? Had not she and Shinsaku done
enough already in sacrificing happiness for the peace of
the island? There was only one more thing she could
do, and, being a Japanese girl, she did it. She wrote two
letters, one to her brother Gisuke, another to Shinsaku,
bidding 'them farewell. ' The island of Hatsushima has
never had trouble until I was born/ she said. ' For three
hundred years or more our people, though poor, have
lived happily and in peace. Alas ! now it is no longer so,
on account of me. Farewell ! I shall be dead. Tell our
people that I have died to bring them back their senses,
for they have been foolish about me. Farewell ! '
After leaving the two letters where Gisuke slept, O
Cho slipped stealthily out of the house (it was a pouring-
wet and stormy night and the loth of June), and cast
herself into the sea from some rocks near her cottage,
after well loading her sleeves with stones, so that she might
rise no more.
Next morning, when Gisuke found the letters, instinc-
tively he knew what must have happened, and rushed from
the house to find Shinsaku. Brother and lover read their
letters together, and were stricken with grief, as, indeed,
was every one else. A search was made, and soon O Cho's
straw slippers were found on the point of rocks near her
house. Gisuke knew she must have jumped into the sea
Ancient Tales and Folklore of Japan
here, and he and Shinsaku dived down and found her body
lying at the bottom. They brought it to the surface, and
it was buried just beyond the rocks on which she had last
stood.
From that day Shinsaku was unable to sleep at night.
The poor fellow was quite distracted. O Cho's letter and
straw slippers he placed beside his bed and surrounded
them with flowers. His days he spent decorating and
weeping over her tomb.
At last one evening Shinsaku resolved to make away
with his own body, hoping that his spirit might find O
Cho ; and he wandered towards her tomb to take a last
farewell. As he did so he thought he saw O Cho, and called
her aloud three or four times, and then with outstretched
arms he rushed delightedly at her. The noise awoke Gisuke,
whose house was close to the grave. He came out, and
found Shinsaku clasping the stone pillar which was placed
at its head.
Shinsaku explained that he had seen the spirit of O
Cho, and that he was about to follow her by taking his
life ; but from this he was dissuaded.
4 Do not do that ; devote your life, rather, and I will
help with you in building a shrine dedicated to Cho. You
will join her when you die by nature ; but please her
spirit here by never marrying another.'
Shinsaku promised. The young men of the place now
began to be deeply sorry for Shinsaku. What selfish
beasts they had been ! they thought. However, they
would mend their ways, and spend all their spare time in
building a shrine to O Cho San ; and this they did. The
shrine is called ' The Shrine of O Cho San of Hatsushima,'
1 66
Sagami Bay
and a ceremony is held there every lothof June. Curious
to relate, it invariably rains on that day, and the fishermen
say that the spirit of O Cho comes in the rain. Hence
the song : —
To-day is the tenth of June. May the rain fall in torrents !
For I long to see my dearest O Cho San.
Hi, Hi, Ya-re-ko-no-sa ! Ya-re-ko-no-sa !
The shrine still stands, I am told.
XXVIII
THE KING OF TORIJIMA1
MANY years ago there lived a Daimio called Tarao.
His castle and home were at Osaki, in Osumi Province,
and amongst his retinue was a faithful and favourite
servant whose name was Kume Shuzen. Kume had
long been land-steward to the Lord Tarao, and indeed
acted for him in everything connected with business.
One day Kume had been despatched to the capital,
Kyoto, to attend to business for his master, when the
Daimio Toshiro of Hyuga quarrelled with the Daimio
of Osumi over some boundary question, and, Kume not
being there to help his master, who was a hasty person,
the two clans fought at the foot of Mount Kitamata.
1 It is impossible to say exactly to which of the Torijima islands this story relates.
There are two — one a rock islet some sixty miles east of Okinawajima, the main island on
which is the capital of all the islands, Nafa j and the other or larger Torijima, between
longitude 128° and 129°, and not far south of latitudinal line 38°. My story-teller declares
the tale to be about the Rocky Island South, which charts show as 60 feet above water
at high tide, by reason of there being an island adjacent called Kumeshima ,• while I
argue that it is more probably about the northern Tcrijima, adjacent to which is a
large island named Takuneshima, which might very well have been meant for
Kumeshima. With Japanese, Chinese, and English names, these islands are very
puzzling. The Japanese, though excellent map-makers, are bad geographers, changing
names as they think fit.
168
KUME SLAYS THE EAGLE, TORIJIMA
The King of Torijima
The Lord Tarao of Osumi was killed, and so were most
of his men. They were most completely beaten. The
survivors retired to their lord's castle at Osaki ; but the
enemy followed them up, and again defeated them, taking
the castle.
Messengers had been despatched to bring back Kume,
of course ; but Kume decided that there was only one
honourable thing to do, and that was to gather the few
remaining samurai he could and fight again in his dead
master's behalf. Unfortunately, only some fifty men
came to his call. These, with Kume, hid in the
mountains with the intention of waiting until they had
recruited more. One of Toshiro's spies found this out,
and all except Kume were taken prisoners.
Being hotly pursued, Kume hid himself in the daytime,
and made for the sea by night. After three days he
reached Hizaki, and there, having bought all the
provision he could carry, hid himself until an opportunity
should come of seizing a boat in the darkness, hoping
to baffle his pursuers.
Kume was no sailor ; in fact, he had hardly ever been
in a boat, and never except as a passenger. There was
no difficulty in finding a boat. He pushed it off and let
it drift, for he could not use the oar, and understood
nothing about a sail. Fortunately, Hizaki is a long
cape on the S.E. coast, facing the open Pacific, and
therefore there was no difficulty in getting away, the wind
being favourable and the tide as well ; besides, there is
here a strong current always travelling south towards the
Loochoos. Kume was more or less indifferent as to
where he went, and even if he had cared he could not
169 22
Ancient Tales and Folklore of Japan
have helped himself, for, though his knowledge of
direction on land was very good, as soon as he found
himself out of sight of land he was lost. All he knew
was that where the sun rose there was no land which
he could reach, that China lay in the direction in which
it set, and that to the south there were islands which were
reputed to hold savages, Nambanjin (foreign southern
savages). Thus Kume drifted on, he knew not whither,
lying in the bottom of the boat, and in no way economis-
ing his provisions ; and it naturally came to pass that
at the end of the second day he had no water left, and
suffered much in consequence.
Towards morning on the fifth day Kume lay half-
asleep in the bottom of the boat. Suddenly he felt it
bump.
4 What ho, she bumps ! ' said he to himself in his
native tongue, and, sitting up, he found he had drifted
on to a rocky island. Kume was not long in scrambling
ashore and dragging his boat as high as he was able.
The first thing he set about doing was to find water to
quench his thirst. As he wandered along the rocky shore
hunting for a stream, Kume knew that the island could not
be inhabited, for there were tens of thousands of sea-
fowl perched upon the rocks, feeding along the beach
and floating on the water ; others were sitting on
eggs. Kume could see that he was not likely to starve
while the birds were breeding, and he could see, more-
over, that fish were there in abundance, for birds of the
gannet species were simply gorging themselves with a
kind of iwashi (sardine), which made the surface of
the calm sea frizzle into foam in their endeavours to
170
The King of Torijima
escape the larger fish that were pursuing them from
underneath. Shoals of flying -fish came quite close to
shore, pursued by the magnificent albacore ; which
clearly showed that fishermen did not visit these parts.
Shell-fish were in plenty in the coral pools, and among
them lay, thickly strewn, the smaller of the pearl mussels
with which Kume was familiar in his own country.
There was no sand on this island — that is to say, on
the seashore. Everything seemed to be of coral formation,
except that there was a thick reddish substance on the
top of all, out of which grew low scrubby trees bearing
many fruits, which Kume found quite excellent to eat.
There was no trouble in finding water : there were several
streams flowing down the beach and coming from the
thick scrub.
Kume returned to his boat, to make sure that it was
safe, and, having found a better cove for it, he moved it
thither. Then, having eaten some more fruit and shell-
fish and seaweed, Kume lay down to sleep, and to think
of his dead master, and wonder how he could eventually
avenge him on the Daimio Toshiro of Hyuga.
When morning broke Kume was not a little surprised
to see some eight or nine figures of people, as he first
thought, sleeping ; but when it grew lighter he found
that they were turtles, and it was not long before he was
on shore and had turned one ; but then, recollecting that
there was plenty of food without taking the life of a
beast so much venerated, he let it go. ' Perhaps,' thought
he, * like Urashima, my kindness to the turtle may save
me. Indeed, these turtles may be messengers or retainers
of the Sea King's Palace ! '
171
Ancient Tales and Folklore of Japan
One thing that Kume now decided was to learn to
row and sail his boat. He set to that very morning,
and almost mastered the art of using the immense sculling
oar used by present and ancient Japanese alike. In the
afternoon he visited the highest part of his island ; but
it was not high enough to enable him to see land, though
he thought at one time that he could discern that faint
line of blue on the horizon which prophesies distant land.
However, he was safe for the time ; he had food in
plenty, and water ; true, the birds somewhat bothered
him, for they did not act as might have been expected.
There seemed something uncanny in the way they sat
on their perches and watched him. He did not like that,
and often threw a stone at them ; but even that had
little effect — they only seemed to look more serious.
Though Kume was no sailor, he was a good enough
swimmer, as are most Japanese who live anywhere along
the sea provinces, and he was quite able to dive in
moderation and up to a depth of three Japanese fathoms
— fifteen feet. Thus it was that Kume spent all the
time he was not practising in his boat in diving for shell-
fish ; he soon found that there were enormous quantities
of pearl oysters, which contained beautiful pearls ; and,
having collected some fifty or sixty, large and small, he
cut one of the sleeves of his coat and made a bag which
he determined to fill. One day while Kume was diving
about after his pearls and shell-fish, he found that by
looking in the holes of rocks beneath the low-tide level
he could find pearls that had fallen from the dead and
rotten shells above ; in one case they were like gravel,
and he took them out of a cavity by handfuls. Dis-
172
The King of Torijima
coloured they certainly were ; but Kume knew them from
their roundness of shape, and rubbing with sand or earth
soon proved them to be pearls. Thus it was that he
worked with renewed energy, hoping all the time to
make sufficient money to be able eventually to avenge
his dead master.
One day, some six weeks after he had landed on the
island, he saw a distant sail. Through the day he
watched it carefully ; but it did not seem to come or go
much nearer, and Kume came to the conclusion that it
must be the sail of a stationary fishing-boat, for there
was breeze enough to have taken it ofF out of sight twice
over since he had watched, if it had wanted to go.
' Surely there must be land somewhere over there
beyond the boat : it would not be there for half a day
if not. To-morrow, now that I can manage to sail and
row my boat, I will start on an expedition and see. I do
not expect to find my own countrymen there ; but I may
find Chinese who may be friendly, and if I find the
southern savages I shall not, with my good Japanese
sword, be afraid of them ! '
Next morning Kume provisioned his boat with fruit,
water, shell-fish, and eggs, and, tying his bag of pearls
about him, set sail in a south-westerly direction. There
was little wind, and the boat went slowly ; but Kume
steered steadily all night, as was natural, considering the
little he knew. He dared not go to sleep and thus
perhaps lose all idea of the direction whence he had
come. Thus it came that when morning broke the
sun rose on his port side, and he found himself not
more than some four miles from an island which lay
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Ancient Tales and Folklore of Japan
right ahead of him. Quite elated with his first success
in navigation, Kume seized his oars and helped the boat
along. On reaching the land his reception was anything
but pleasant. At least one hundred angry savages were
on the beach with spears and staves ; but what were they
(as my translator asks) to a Japanese samurai ? Fifteen
of them were put out of action without his getting a
scratch, for Kume was well up in all the defensive arts
that his military training had given him, and the tricks
in jujitsu were familiar to him.
The rest of his adversaries became frightened and
began to run. Kume caught one of them, and tried to
ask what island this was, and what kind of people they
were. By signs he explained that he was a Japanese and
in no way an enemy, but on the contrary wished to be
friendly, and, as they could see, he was alone. Greatly
impressed with Kume's prowess, and glad that he did not
wish to resume hostilities, the natives stuck their spears
point-downwards in the sand, and came forward to Kume,
who sheathed his sword and proceeded to examine the
fifteen men he had laid low. Eleven of these had fallen
by some clever jujitsu trick, and were to all intents and
purposes dead ; but Kume took them in various ways and
restored them to life by a well-known art called kwatsu
(really artificial breathing), which has been practised in
Japan for hundreds of years in connection with some
secret jujitsu tricks which are said to kill you — unless
some one is present who knows the art of kwatsu you
must die if left for over two hours without being restored.
At present it is illegal to kill temporarily even though
you know the art of kwatsu. Kume restored nine of his
174
The King of Torijima
fallen enemies, which in itself was considered to be a
marvellous performance, and gained him much respect.
Two others were dead. The rest had wounds from
which they recovered.
Peace being established, Kume was escorted by the
chief to the village and given a hut to himself, and he
found the people kind and agreeable. A wife was given
to him, and Kume settled down to the life of the island,
and to learn the language, which in many ways resembled
his own.
Sugar and yams were the principal things planted, —
with, of course, rice in the hills and where there was
sufficient water for terracing, — but fishing formed the
principal occupation of all. Four or five times a-year
the islanders were visited by a junk which bought their
produce, and exchanged things they wanted for it — such
as beds, iron rods, calico, and salt. After three months'
residence Kume was able to talk the language a little, and
had managed to narrate his adventures ; moreover, he had
explained that the island from which he had sailed — he
had named it Torijima,1 on account of the birds there
— was a far better island than their own for all marine
produce. * Do, my friends/ said Kume, ' accompany
me over there and see. I have shown you my pearls.
I am not much of a diver ; but, for those that are divers
there are as many as you can wish — also sea-slugs, beche-
de-mer, and namako of the very best kinds/
'Do you know that the island which you call "Tori"
is bewitched ? ' they asked. ' It is impossible to go there,
for there is a gigantic bird which comes twice a-year and
1 Tori-bird Island.
'75
Ancient Tales and Folklore of Japan
kills all men who have ventured to land. It could not
have been there when you were, or you could not have
lived a day/
{ Well, my friends,' said Kume, * I am not afraid of a
bird, and, as you have been very kind to me, I should
like to show you my Torijima, for, though small, it is
better than your island for all the things which come from
the sea, and you would say so if you came. Please say
that some of you will accompany me/
At last thirty men said they would go ; that would be
three boat-loads of them.
Accordingly, next evening they started, and, as the
direction was well known to the Loochooans, they reached
the shores of Torijima just as the sun arose.
Kume's boat arrived first. Though he had been fully
warned of the great bird which must have been absent
when he was in the island, Kume landed alone, and was
proceeding up the shore when an immense eagle with a
body larger than his own swept down on him and began
to fight. Kume, being a Japanese, immediately cut the
monster in half.
From that day Torijima has been settled on by fisher-
men, and has afforded more pearls^ coral, and fish than
the other, which they named Kumijima, and sometimes
Shuzen shima (both being his names) ; moreover, Kume
Shuzen was made the king of both islands. Kume
never got back to Japan to avenge his master the Lord
Tarao. Indeed, he was better off than he had ever been
before, and lived a happy life on the two wild Loochoo
islands, which had not yet come under the Chinese rule,
being too small to be thought of.
176
The King of Torijima
After some fifteen years Kume died and was buried on
Kumijima. My story-teller says that those who visit
the Loochoos and pass Kumijima will notice from the
sea a monument erected to Kume Shuzen.
23
XXIX
THE PERPETUAL LIFE-GIVING WINE
BETWEEN the north-eastern boundary of Totomi Province
and the north-western of Suruga Province stands a lofty
mountain, Daimugenzan. It is a wild and rugged moun-
tain, clad nearly three-quarters up with lofty pines, yenoki,
icho, camphors, etc. There are but few paths, and hardly
any one goes up the hill. About half-way up through
the forest is a shrine erected to Kwannon ; but it is
so small that no priest lives there, and the building is
rotting away. No one knows why it was put up in such
an inaccessible place — except, perhaps, one solitary girl
and her parents, who used to go there for some reason
of their own.
One day, about 1107 A.D., the girl was praying for her
mother's recovery from sickness. Okureha was her name.
She lived at Tashiro, at the foot of the mountain, and was
the beauty of the countryside, — the daughter of a much-
loved samurai of some importance. Amid the solemn
silence Okureha clapped her hands thrice before Kwannon
as she prayed, causing mountain echoes to resound.
Having finished her prayers, Okureha began to make her
178
OKUREHA IS SAVED BY THE GODDESS
The Perpetual Life-Giving Wine
way downwards, when she was suddenly sprung upon by
a ruffianly-looking man, who seized her by the arm.
She cried aloud for help ; but nothing came except
the echoes of her voice, and she gave herself up for
lost.
Suddenly a piercing cold breeze came along, carrying
the autumn leaves in little columns. Okureha struggled
violently with her assailant, who seemed to weaken to the
cold wind as it struck his face. Okureha weakened too.
In a few seconds the man fell down as in a drunken sleep,
and she was on the point of falling (she knew not why)
and of sleeping (scarce could she keep her eyes open).
Just then the wind came hot instead of cold, and she felt
herself awake again. On looking up she saw advancing
towards her a beautiful girl, apparently not many years
older than herself. The stranger was dressed in white,
and seemed to glide. Her face was white as the snow
which capped Mount Daimugenzan ; her brows were
crescent-shaped, like those of Buddha ; her mouth was
like flowers. In a silvery voice she called to Okureha,
saying :
' Be neither surprised nor afraid, my child. I saw that
you were in danger, and I came to your rescue by putting
that savage creature to sleep ; I sent the warm breeze so
that you might not fall. You need not fear that the man
is dead. I can revive him if I choose, or keep him as he
is if I wish. What is your name ? '
Okureha fell on her knees to express her thanks,
and, rising, said : c My name is Okureha. My father is
the samurai who owns the greater part of the village of
Tashiro, at the foot of the mountain. My mother being
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Ancient Tales and Folklore of Japan
ill, I have come up to this old shrine to pray Kwannon
for her recovery. Five times have I been up before, but
never met any one until to-day, when this dreadful man
attacked me. I owe my deliverance entirely to you, holy
lady, and I am humbly and deeply grateful. I do hope
I shall be able to come here and pray at this shrine again.
My father and mother prayed here before I was born both
to Kwannon and to the Tennin l of the mountain. They
had no child, and I was sent to them after their prayers.
Therefore it is right that I should come here to pray for
my mother ; but this horrid man has frightened me so
that I shall be afraid to come alone again.'
The Mountain Goddess (for such was Okureha's
rescuer) smiled, and said : c You need have no fear, my
pretty child. Come here when you will, and I shall be
your protector. Children who are as devoted to their
parents as you are deserve all that is good, and are holy
in themselves. If you wish to please me, come again
to-morrow, so that we may converse ; and bring me some
flowers from the fields, for I never descend low enough
on earth to get these, though they are my favourites —
they smell so sweet. And now you had better go home.
When you have had time to reach there I will restore this
horrid man to life and let him go. He is not likely to
return to molest you.'
4 1 shall be here to-morrow/ said Okureha, bowing her
thanks amid her c Sayonaras.'
Okureha San was so much impressed by the face of
the Goddess that she could not sleep, and at daybreak
next morning was out in the fields gathering flowers,
1 Angel.
180
The Perpetual Life-Giving Wine
which she took up the mountain to the shrine, where she
found the goddess waiting.
They talked on many subjects, and enjoyed each
other's company, and arranged to meet often. Conse-
quently, whenever Okureha had time she always went
up the mountain. This continued for nearly a year, when
Okureha went up with flowers for the goddess as usual ;
but she was looking sad, and felt sad.
* Why is this ? ' asked the goddess. ' Why are you
so sad ? '
' Ah, your Holiness is right,' said Okureha. * I am
sad, for this may be the last day I can come up here and
see you. I am now seventeen years of age, and my
parents think me old enough to marry. Twelve years
ago my father arranged that I should marry the son of
one of his friends, Tokue, of Iwasakimura, when we were
old enough. Now I am said to be old enough : so I
must marry. The wedding is to be in three days. After
that I shall have to stay at home and work for my
husband, and I fear I shall not see you any more. That
is why I am sad.' As she spoke tears ran down her
cheeks, and there was for a few moments no consoling
her ; but the goddess soothed her, saying :
1 You must not be sad, dear child. On the contrary,
you are about to enter the happiest state of life, by being
married. If people were not married, and did not pro-
duce children to inherit new spirits and life, there could
be no continuation. Go back, my child, happily ; get
married and produce children. You will be happy and
doing your duty to the world and to the goddess.
Before we say farewell, I give you this small gourd of
181
Ancient Tales and Folklore of Japan
furoshu.1 Take care of it on your way down the moun-
tain, and when you are married give some to your
husband. You will both remain as you are in appearance,
never growing a day older though you live for centuries,
as you will do ; and also it will bring you perfect
happiness. Now, farewell ! '
Again the tears came to Okureha's eyes -as she bade
farewell to her benefactress ; but she mustered all her
pluck, and, making her last bow, took her way down
the mountain, weeping as she went. Three days later
Okureha was married. It was a lucky day according
to the calendars, and, moreover, it was the year that the
Emperor Toba came to the throne, 1108 A.D.
One day, when celebrating this event at a picnic,
Okureha gave her husband some of the furoshu sake,
and took the rest herself, as the goddess had bidden her.
They were sitting on a beautiful green grassy spot,
whereon grew wild violets of delicious fragrance ; at
their feet gurgled a mountain stream of sparkling clear-
ness. To their surprise, they found petals of cherry
blossom suddenly falling all round them. There were
no cherry trees near, and at first they were much puzzled ;
but they saw in the blue sky one white cloud which had
just sailed over them, and seated thereon was the Goddess
of Mount Daimugenzan. Okureha recognised her, and
pointed her out to her husband as their benefactress.
The white cloud carried her up to the top of the moun-
tain, where it hovered until the shades of evening hid it.
Okureha and her husband never grew older. They lived
for hundreds of years as Sennins in Mount Daimugenzan.
1 Sake wine of perpetual youth.
182
THE GODDESS OF MOUNT DAIMUGENZAN
»F THE
f UNIVERSITY )
Of
XXX
THE HERMIT'S CAVE
MANY years ago there lived in the village of Nomugi,
in Hida Province, an old farmer named Jinnai, with his
wife. The^ had a daughter on whom they simply doted.
Her name was Yuka. She was seven years of age, and
an extremely beautiful child. Unfortunately, just at this
age she developed something the matter with her leg,
which grew worse and worse until the limb became
deformed. O Yuka suffered no pain ; but her parents
were much troubled. Doctors, drugs, and the advice of
many friends made Yuka's leg no better.
* How sad it will be for her later on ! ' thought her
mother and father. ' Even now it is sad that she should
have a deformed leg when she plays with other children.7
There being no help, Yuka and her parents had to
make the best of things. In any case, Yuka was not the
only deformity in the village. There were other cases.
One of Yuka's boy playmates, Tarako, had been born
blind ; and another, Rinkichi, was so deaf that he could
hold his ear to the temple bell while the other children
struck it, and he never heard the sound, though he
183
THE OLD HERMIT ENTERTAINS THE CHILDREN
The Hermit's Cave
or four days. You are not to mention having seen me
until I tell you that you may — after you are cured. To-
morrow you will meet me at the flat rock under the cave
on Mount Norikuradake. You know the place. Very
well : until to-morrow good-bye, and if I find you do as
I tell you I will make you all laugh by showing you some
fancy tricks.' Then he trudged off in the direction
whence he had come.
The children continued their play, thinking ' What a
nice old man ! ' And, strange to say, O Yuka, as she
walked home, felt her leg to be of greater use.
Very little attention is paid to Japanese children. They
are nearly always good and well-behaved, little grown-up
people in fact ; and therefore they ate their suppers and
went to bed as such, giving no account of their day's
amusements, or of the strange old man.
Next day they went to the flat rock. As it was wet,
they had not started until late ; but they found the old
man, and, though he had no time to play with them and
show the tricks which he had promised, he attended to
Yuka's leg, and to the dumb boy and the blind.
' Now go home,' he said, c and come back here to-
morrow. By the time you get home Yuka's leg will be
well, Tarako will be able to see, and Rinkichi able to
hear ; and I am sure your relations will be delighted.
To-morrow, if it is fine, you must come early, and we
shall have lots of fun.'
Even before they got home everything came about as
the old man had said. The three children were recovered.
The villagers and the parents rejoiced together ; but all
were mystified as to who the magician could be.
185 ' 24
Ancient Tales and Folklore of Japan
' If he returns to the mountain, as the children say,
then he must live in the cave/ said one. ' He must be a
Sennin,' said another. * It is rumoured that the most
famous priest, Kukai shonin, who founded the sacred
temple on Mount Koyasan, in Kii Province, was able to
make these wondrous cures in children/ added another.
But, with all the gossiping and conjectures, none could
explain how it was possible to bring sight to a boy who
had been born blind. At last some one suggested that
two or three should follow the children secretly on the
following day : by hiding themselves they might be able
to see what happened. This excellent plan was adopted.
In the morning about thirty children started off at
daybreak, followed, unknown to themselves, by two men
of the village.
When the children arrived at the flat rock — which is
said to be large enough to measure one thousand Japanese
mats of six feet by three feet — they found the old man
seated at one end of it. The two men who had followed
hid themselves in some fine azalea bushes.
First they saw the old man rise to his feet, and then
go over to the children and hear from the three cured
ones how they felt, and how their parents had been
pleased. Tarako was the most delighted, perhaps, of the
three ; for he had never seen the world before, or even
his parents.
* Now, my children, you have come here to see me,
and I am going to amuse you all. See here ! ' Saying
this, the old man picked up some dead sticks, and, blowing
at their ends, produced blossoming cherry branches, plum
blossoms, and peach, and handed a branch of each to the
186
The Hermit's Cave
girls. Next he took a stone and threw it into the air, and
behold ! it turned into a dove. Another turned into a
hawk, or, in fact, into any bird a boy chose to name.
' Now,' said the old man, < I will show you some
animals that will make you laugh/ He recited some
mystic verse, and monkeys came leaping on the flat rock
and began to wrestle with one another. The children
clapped their hands in delight ; but one of the men who
was hidden exclaimed in his astonishment :
' Who can this wizard be ? No other but a wizard
could do such things ! '
The venerable old man heard, and, looking cautiously
round, said :
* Children, I can do no more tricks to-day. My spell
has gone. I will go to my home, and you had better go
to yours. Farewell.'
So saying, the old man bowed to them, and turned up
the mountain path, taking the direction of the cave.
The two men came out from their hiding, and they,
with the children, tried to follow him. In spite of his
great age, he was much more nimble than they among the
rocks ; but they got far enough to see him enter the cave.
Some minutes later they came to the entrance, and bowed
before it. The entrance was surrounded by fragrant
flowers ; but into its dark depths they did not venture.
Suddenly Oi Yuka pointed upwards, crying, c There is
the old grandfather ! ' They all looked up ; and standing
on a cloud was the old man, right over the summit of
the mountain.
' Ah, now it is quite clear ! ' cried one of the men. c It
is the famous hermit of Mount Norikuradake.' They all
187
Ancient Tales and Folklore of Japan
bowed low, and then went home to report to the villagers
what they had seen.
Subscriptions were collected ; a small temple was built
inside the cave, and they called it the ' Sendokutsu
Temple/ which means The Sennin's Temple.
XXXI
YOSOJI'S CAMELLIA TREE
IN the reign of the Emperor Sanjo began a particularly
unlucky time. It was about the year 1013 A.D. when
Sanjo came to the throne — the first year of Chowa.
Plague broke out. Two years later the Royal Palace
was burned down, and a war began with Korea, then
known as ' Shiragi.'
In 1016 another fire broke out in the new Palace. A
year later the Emperor gave up the throne, owing to
blindness and for other causes. He handed over the
reins of office to Prince Atsuhara, who was called the
Emperor Go Ichijo, and came to the throne in the first
year of Kwannin, about 1017 or 1018. The period
during which the Emperor Go Ichijo reigned — about twenty
years, up to 1036 — was one of the worst in Japanese
history. There were more wars, more fires, and worse
plagues than ever. Things were in disorder generally,
and even Kyoto was hardly safe to people of means,
owing to the bands of brigands. In 1025 the most
appalling outbreak of smallpox came ; there was hardly
a village or a town in Japan which escaped.
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Ancient Tales and Folklore of Japan
It is at this period that our story begins. Our heroine
(if such she may be called) is no less a deity than the
goddess of the great mountain of Fuji, which nearly all
the world has heard of, or seen depicted. Therefore, if
the legend sounds stupid and childish, blame only my way
of telling it (simply, as it was told to me), and think of
the Great Mountain of Japan, as to which anything should
be interesting ; moreover, challenge others for a better. T
have been able to find none myself.
During the terrible scourge of smallpox there was a
village in Suruga Province called Kamiide, which still
exists, but is of little importance. It suffered more badly
than most other villages. Scarce an inhabitant escaped.
A youth of sixteen or seventeen years was much tried.
His mother was taken with the disease, and, his father
being dead, the responsibility of the household fell on
Yosoji — for such was his name.
Yosoji procured all the help he could for his mother,
sparing nothing in the way of medicines and attendance ;
but his mother grew worse day by day, until at last her
life was utterly despaired of. Having no other resource
left to him, Yosoji resolved to consult a famous fortune-
teller and magician, Kamo Yamakiko.
Kamo Yamakiko told Yosoji that there was but one
chance that his mother could be cured, and that lay much
with his own courage. ' If/ said the fortune-teller, ' you
will go to a small brook which flows from the south-
western side of Mount Fuji, and find a small shrine near
its source, where Oki-naga-suku-neo l is worshipped, you
may be able to cure your mother by bringing her water
1 The God of Long Breath.
I9O
THE SPIRIT OF FUJI SHOWS YOSOJI THE HEALTH-
GIVING STREAM
©F THE
UN1V i
of
Yosoji's Camellia Tree
therefrom to drink. But I warn you that the place is full
of dangers from wild beasts and other things, and that
you may not return at all or even reach the place.'
Yosoji, in no way discouraged, made his mind up
that he would start on the following morning, and, thank-
ing the fortune-teller, went home to prepare for an early
start.
At three o'clock next morning he was off.
It was a long and rough walk, one which he had never
taken before; but he trudged gaily on, being sound of
limb and bent on an errand of deepest concern.
Towards midday Yosoji arrived at a place where
three rough paths met, and was sorely puzzled which to
take. While he was deliberating the figure of a beautiful
girl clad in white came towards him through the forest.
At first Yosoji felt inclined to run ; but the figure called
to him in silvery notes, saying :
' Do not go. I know what you are here for. You
are a brave lad and a faithful son. I will be your guide
to the stream, and — take my word for it — its waters will
cure your mother. Follow me if you will, and have no
fear, though the road is bad and dangerous.'
The girl turned, and Yosoji followed in wonderment.
In silence the two went for fully four miles, always
upwards and into deeper and more gloomy forests. At
last a small shrine was reached, in front of which were
two Torii's, and from a cleft of a rock gurgled a silvery
stream, the clearness of which was such as Yosoji had
never seen before.
< There,' said the white-robed girl, ' is the stream of
which you are in search. Fill your gourd, and drink of
191
Ancient Tales and Folklore of Japan
it yourself, for the waters will prevent you catching the
plague. Make haste, for it grows late, and it would not
be well for you to be here at night. I shall guide you
back to the place where I met you/
Yosoji did as he was bid, drinking, and then filling
the bottle to the brim.
Much faster did they return than they had come, for
the way was all downhill. On reaching the meeting of
the three paths Yosoji bowed low to his guide, and
thanked her for her great kindness ; and the girl told him
again that it was her pleasure to help so dutiful a son.
c In three days you will want more water for your
mother/ said she, * and I shall be at the same place to be
your guide again/
* May I not ask to whom I am indebted for this great
kindness ? ' asked Yosoji.
' No : you must not ask, for I should not tell you/
answered the girl. Bowing again, Yosoji proceeded on
his way as fast as he could, wondering greatly.
On reaching home he found his mother worse. He
gave her a cup of the water, and told her of his adventures.
During the night Yosoji awoke as usual to attend to his
mother's wants, and to give her another bowl of water.
Next morning he found that she was decidedly better.
During the day he gave her three more doses, and on the
morning of the third day he set forth to keep his appoint-
ment with the fair lady in white, whom he found seated
waiting for him on a rock at the meeting of the three
paths.
c Your mother is better : I can see from your happy
face/ said she. ' Now follow me as before, and make
192
Yosoji's Camellia Tree
haste. Come again in three days, and I will meet you.
It will take five trips in all, for the water must be taken
fresh. You may give some to the sick villagers as well.'
Five times did Yosoji take the trip. At the end of
the fifth his mother was perfectly well, and most thankful
for her restoration ; besides which, most of the villagers
who had not died were cured. Yosoji was the hero of
the hour. Every one marvelled, and wondered who the
white-robed girl was ; for, though they had heard of the
shrine of Oki-naga-suku-neo, none of them knew where
it was, and but few would have dared to go if they had
known. Of course, all knew that Yosoji was indebted
in the first place to the fortune-teller Kamo Yamakiko, to
whom the whole village sent presents. Yosoji was not
easy in his mind. In spite of the good he had brought
about, he thought to himself that he owed the whole
of his success in finding and bringing the water to the
village to his fair guide, and he did not feel that he had
shown sufficient gratitude. Always he had hurried home
as soon as he had got the precious water, bowing his
thanks. That was all, and now he felt as if more were
due. Surely prayers at the shrine were due, or something ;
and who was the lady in white ? He must find out.
Curiosity called upon him to do so. Thus Yosoji
resolved to pay one more visit to the spring, and started
early in the morning.
Now familiar with the road, he did not stop at the
meeting of the three paths, but pursued his way directly
to the shrine. It was the first time he had travelled the
road alone, and in spite of himself he felt afraid, though
he could not say why. Perhaps it was the oppressive
193 25
Ancient Tales and Folklore of Japan
it yourself, for the waters will prevent you catching the
plague. Make haste, for it grows late, and it would not
be well for you to be here at night. I shall guide you
back to the place where I met you/
Yosoji did as he was bid, drinking, and then filling
the bottle to the brim.
Much faster did they return than they had come, for
the way was all downhill. On reaching the meeting of
the three paths Yosoji bowed low to his guide, and
thanked her for her great kindness ; and the girl told him
again that it was her pleasure to help so dutiful a son.
'In three days you will want more water for your
mother/ said she, ' and I shall be at the same place to be
your guide again/
' May I not ask to whom I am indebted for this great
kindness ? ' asked Yosoji.
' No : you must not ask, for I should not tell you/
answered the girl. Bowing again, Yosoji proceeded on
his way as fast as he could, wondering greatly.
On reaching home he found his mother worse. He
gave her a cup of the water, and told her of his adventures.
During the night Yosoji awoke as usual to attend to his
mother's wants, and to give her another bowl of water.
Next morning he found that she was decidedly better.
During the day he gave her three more doses, and on the
morning of the third day he set forth to keep his appoint-
ment with the fair lady in white, whom he found seated
waiting for him on a rock at the meeting of the three
paths.
c Your mother is better : I can see from your happy
face/ said she. ' Now follow me as before, and make
192
Yosoji's Camellia Tree
haste. Come again in three days, and I will meet you.
It will take five trips in all, for the water must be taken
fresh. You may give some to the sick villagers as well.'
Five times did Yosoji take the trip. At the end of
the fifth his mother was perfectly well, and most thankful
for her restoration ; besides which, most of the villagers
who had not died were cured. Yosoji was the hero of
the hour. Every one marvelled, and wondered who the
white-robed girl was ; for, though they had heard of the
shrine of Oki-naga-suku-neo, none of them knew where
it was, and but few would have dared to go if they had
known. Of course, all knew that Yosoji was indebted
in the first place to the fortune-teller Kamo Yamakiko, to
whom the whole village sent presents. Yosoji was not
easy in his mind. In spite of the good he had brought
about, he thought to himself that he owed the whole
of his success in finding and bringing the water to the
village to his fair guide, and he did not feel that he had
shown sufficient gratitude. Always he had hurried home
as soon as he had got the precious water, bowing his
thanks. That was all, and now he felt as if more were
due. Surely prayers at the shrine were due, or something ;
and who was the lady in white ? He must find out.
Curiosity called upon him to do so. Thus Yosoji
resolved to pay one more visit to the spring, and started
early in the morning.
Now familiar with the road, he did not stop at the
meeting of the three paths, but pursued his way directly
to the shrine. It was the first time he had travelled the
road alone, and in spite of himself he felt afraid, though
he could not say why. Perhaps it was the oppressive
193 25
Ancient Tales and Folklore of Japan
gloom of the mysterious dark forest, overshadowed by
the holy mountain of Fuji, which in itself was more
mysterious still, and filled one both with superstitious
and religious feelings and a feeling of awe as well. No
one of any imagination can approach the mountain even
to-day without having one or all of these emotions.
Yosoji, however, sped on, as fast as he could go, and
arrived at the shrine of Oki-naga-suku-neo. He found
that the stream had dried up. There was not a drop
of water left. Yosoji flung himself upon his knees
before the shrine and thanked the God of Long Breath
that he had been the means of curing his mother and
the surviving villagers. He prayed that his guide to
the spring might reveal her presence, and that he might
be enabled to meet her once more to thank her for
her kindness. When he arose Yosoji saw his guide
standing beside him, and bowed low. She was the first
to speak.
4 You must not come here,' she said. 'I have told
you so before. It is a place of great danger for you.
Your mother and the villagers are cured. There is no
reason for you to come here more.'
' I have come/ answered Yosoji, ' because I have not
fully spoken my thanks, and because I wish to tell you
how deeply grateful I am to you, as is my mother and as
are the whole of our villagers. Moreover, they all as
well as I wish to know to whom they are indebted for my
guidance to the spring. Though Kamo Yamakiko told
me of the spring, I should never have found it but for
your kindness, which has now extended over five weeks.
Surely you will let us know to whom we are so much
194
Yosoji's Camellia Tree
indebted, so that we may at least erect a shrine in our
temple ? '
' All that you ask is unnecessary. I am glad that you
are grateful. I knew that one so truly filial as you must
be so, and it is because of your filial piety and goodness
that I guided you to this health-giving spring, which,
as you see, is dry, having at present no further use. It
is unnecessary that you should know who I am. We
must now part : so farewell. End your life as you have
begun it, and you shall be happy.' The beautiful maiden
swung a wild camellia branch over her head as if with a
beckoning motion, and a cloud came down from the top
of the Mount Fuji, enveloping her at first in mist. It
then arose, showing her figure to the weeping Yosoji,
who now began to realise that he loved the departing
figure, and that it was no less a figure than that of the
great Goddess of Fujiyama. Yosoji fell on his knees
and prayed to her, and the goddess, acknowledging his
prayer, threw down the branch of wild camellia.
Yosoji carried it home, and planted it, caring for
it with the utmost attention. The branch grew to a tree
with marvellous rapidity, being over twenty feet high in
two years. A shrine was built ; people came to worship
the tree ; and it is said that the dewdrops from its leaves
are a cure for all eye-complaints.
T95
XXXII
WHALES
THERE are many stones and superstitions regarding
whales. I take one, dating back to the period of
* Hoen ' (1135), which will show the veneration and
the fear in which the Japanese have always held these
creatures. I will annex the translation by Mr. Ando,
of our Consulate, of a newspaper paragraph of date
February 12, 1907, showing that the superstitions are
still current.
Some hundred and seventy-two years ago, when the
* Hoen ' period began, the shrine of Atsuta at Nagoya
was burned down. For some reason this calamity was
said at the time to have happened because the head
shrine-watcher, Yoda Emon, had startled one of the
gods.1
Well, at any rate the holy shrine was burned down,
and the caretaker was exiled to Oshima Island, in Idzu
1 The gods principally worshipped at Atsuta are the Sun Goddess Amateras, her
brother Susa-no-o, Prince Yamato-take, his wife Miyazu-hime, and her brother Take-
ino-tane ; but the object most venerated is the sword called ' Kusa-nagi no Tsurugi,'
one of the three principal antique objects which form the Imperial Regalia of Japan,
and of which I have previously told a story or two, notably that of * Yamato-dake
no Mikoto ' (p. 56 et seq.}.
196
YODA EMON FINDS HIMSELF ON A WHALE S BACK
Whales
Province, now generally known as ' Vries ' Island. It
is the largest and most northerly of the group of islands
which run in a chain towards the south-east. The nearest
to Oshima is Toshi Island, often named Rishima, of
which our story is told.
Yoda Emon was a man of active mind and pursuits.
Perhaps that is why he startled the god who caused the
fire at Atsuta. In any case, he felt his exile greatly. He
could gain no news of home or family, and he fretted and
worried himself to such an extent that at last his nights
became sleepless and he thought to himself that if some
relief to his mind did not come soon he must either kill
himself or go mad.
At last it occurred to him that possibly he might get
permission to go fishing ; and the permission was given
him, on condition that he kept within a mile of the shore.
Day after day Yoda took the boat which was lent him,
and returned generally with a goodly supply of fish,
singing to himself as he rowed in to and out from the
shore. He soon managed to sleep soundly and regain his
strength. After a month or two Yoda became quite a
popular person, giving his fish away free to any who
chose to take them, and he was soon allowed a wider
range than the one -mile limit. He became an expert
sailor, and had it not been for the loss of his family he
would have been quite happy in his new home. One day,
the morning being calm, Yoda ventured farther away
than usual, hoping to capture some of the larger fish
which were reputed to be plentiful some ten miles
from Toshishima. He was lucky, and landed three
magnificent fish of the mackerel family, known as ' sara '
Ancient Tales and Folklore of Japan
in Japan, 'seer' in India, and ' albacore ' with us in
England, who never see them. Unfortunately, after
this the wind, instead of springing up from the south-east
as usual, came out from the north-west, and, instead of
being able to return to Oshima, Yoda found himself
being blown farther from it. The wind came stronger
and stronger, until a gale was blowing, and soon the
currents caused a high and breaking sea. Darkness set
in, and Yoda thought to himself that this was a visitation
upon him for having caught fish. c Oh/ cried he aloud,
1 what foolish sin have I now committed ? Surely my
position as a banished priest should have told me that
I was sinning in catching fish ! ' He flung himself on the
bottom of the boat and prayed ; but his prayers availed
him nothing, for the wind increased in force, and so did
the sea. Long after midnight a big wave smashed
the boat to splinters. Half - stunned, half - drowned,
Yoda clung to the large oar, and so remained for some
three hours.
At last he felt himself being bumped against what he
took to be a rock, and letting go the oar scrambled on to
it more dead than alive. After many efforts, so exhausted
was he and so numbed, he sat there only half-conscious
in the dark.
Towards morning the turn of tide caused the
sea to smooth down, and as the sun rose Yoda found to
his horror that it was no rock upon which he sat, but the
back of a live whale of gigantic size. Yoda knew neither
what to do nor what to think ; he dared not move, for fear
of disturbing the whale's repose. Not even when the
animal blew water and air from its spout -hole did he
198
Whales
venture to turn his body. But silently he muttered
prayers all the time. At last, when the sun was full up,
the whale began to turn round, and as it did so Yoda saw
a large fishing-boat not more than half a mile away. He
shouted and shouted at the top of his voice, trying to
attract attention ; but move he dared not, lest the whale
should leave him. The wind was still high ; but the sea
was smooth.
Suddenly the fishing-boat changed its course, and the
whale lay still again, basking in the sunshine. The boat
advanced rapidly, and when about eighty feet from the
whale brought up to the wind and lay still. A life-line
with a buoy attached was drifted towards the whale, and
when it was near enough Yoda slid off to take it, and was
hauled into the boat, thoroughly thankful for his rescue.
As soon as Yoda was on board, the boat began to roll, for
the whale lashed his tail and was playing about, causing
quite a heavy sea ; but, to the relief of all, the creature
headed south for the open Pacific.
The crew on the fishing -boat belonged to Toshi
Island, and had heard of Yoda Emon, and, being good-
natured fellows, felt sorry for him in his exile. After his
astonishing adventure with the whale, they did not in
the least mind taking him back to Oshima, which they
reached about sundown.
Yoda immediately reported himself, and was con-
gratulated on his extraordinary escape.
After this Yoda gave up fishing, and submitted
without grumbling to the severe discipline of his exile.
On the occasion of Prince Tanin ascending the throne,
an ordinance was issued giving freedom to many prisoners
199
Ancient Tales and Folklore of Japan
and exiles. Yoda Emon was among them, and was given
permission to return home ; but he said he had made so
many friends on the island, and his life had been saved so
miraculously, that he preferred to live where he was.
And he obtained official permission to do so, and to send
for his family, which after building a house he did. In
the first year of Koji 1142-1144, Yoda was made Mayor
of Shichito — that is the seven islands lying round or south
of Oshima and including itself. 'Now/ thought he,
' 1 shall be able to repay the kindness that the whale
showed me in saving my life ! ' And he issued an order
that no whales were to be chased or killed anywhere
near the islands over which he had jurisdiction. At first
there was some grumbling ; but the Government sent
messengers to Oshima to say that the Emperor approved
Yoda Emon's order, and furthermore, that during
Yoda's life no whale was to be killed anywhere in
Shichito.
WHALE AND WHALER. — Some years ago there lived
a wealthy fisherman called Matsushima Tomigoro at
Matsushima, in Nagasaki. He made a large fortune
by whale - fishing. One night he dreamed a strange
dream. A whale (zato kujira), carrying a baby whale,
appeared before his pillow, and requested him to let her
and the baby go safely — they were going to pass a certain
part of the sea at a certain time and date. Matsushima
heartlessly did not accede, but took advantage of the
information. He put a net in the said sea at the due
time, and caught a whale and her baby. Not long after,
the cruel fisherman began to reap the harvest of his
200
Whales
mercilessness. Misfortune after misfortune befell him,
and all his wealth disappeared. ' It must be the result of
his cruelty in killing the whale and its baby/ said the
neighbours ; and for some time they never caught whales
carrying babies. (Translated by Mr. Ando.)
201 26
XXXIII
THE HOLY CHERRY TREE OF
MUSUBI-NO-KAMI TEMPLE
IN the province of Mimasaka is a small town called
Kagami, and in the temple grounds is a shrine which has
been there for some hundreds of years, and is dedicated to
Musubi-nojCflrni) thp Qnr| of Love. Near by once stood
a magnificent old^^clierry ITPP which was given the name of
Kanzakura, or Holy Cherry, and it is in honour of this
tree that the shrine dedicated to the God of Love was built.
Long ago, when the village of Kagami was smaller
than it is at present, it had as one of its chief residents a
man called Sodayu. Sodayu was one of those men, to be
found in most Japanese villages, who with but little work
thrive on the work of others and grow richer than most.
He bought and he sold their crops, making commission both
ways, and before he was middle-aged he was a rich man.
SodayiijvasjijKadower ; but he had a-4o£ely_da_ughter
who was aged seventeen, and it was thought by Sodayu
that the time had now arrived for him to look about for
a desirable husband for Hanano. Accordingly he called
her to him and said :
'The time has come, my dear child, when it is my
202
HANANO SAN TAKES THE CHERRY BRANCH FROM
THE YOUTH
The Holy Cherry Tree
duty to find you a suitable husband. When I have done
so you will, I trust, approve of him, for it will be your
duty to marry him/
Of course, O Hanano bowed her willingness to do just
as her father decreed ; but at the same time she confided
in her favourite servant Yuka that she did not care about
being married to a man that she might not love.
' What can I do — what would you advise me to do —
my dear O Yuka ? Do try and think how you can help
me to obtain a man I can love. A handsome man he
must be, and not more than twenty-two years of age.'
O Yuka answered that the advice asked for was
difficult to give ; but there was one thing, she said.
' You can go to the temple and pray at the shrine of
Musubi-no-Kami, the God of Love. Pray him that the
husband your father finds may be 'handsome and after
your own heart. They say that if you pray at this shrine
twenty-one days in succession you will obtain the kind of
lover you want.'
O Hanano was pleased with the idea, and that after-
noon, accompanied by Yuka, her maid, she went to pray
at the shrine of Musubi-no-Kami. Day after day they
continued until the twenty-first and last day of the series
had arrived. They had finished their prayers and were
on their way from the temple and passing under the
great cherry tree known as the ' Kanzakura ' or Holy
Cherry, when they saw, standing near its stem, a youth of
some twenty or twenty-one years. He was handsome,
with a pale face and expressive eyes. In his hand he held
a branch of cherry-blossom. He smiled pleasantly at
Hanano, and she at him ; then, bowing, he came forward
203
Ancient Tales and Folklore of Japan
and smilingly presented her with the blossom. Hanano
blushed, and took the flowers. The youth bowed again
and walked away ; as did Hanano, who had a fluttering
heart and felt very happy, for she thought that this youth
must be the one sent by the God of Love in answer to
her prayers. * Of course it must be/ she said to O Yuka.
* This is the twenty-first, and that completes the course of
prayer you spoke of. Am I not lucky ? And is he not
handsome ? I do not think it possible that a more hand-
some youth was ever seen. I wish he had not gone away
so soon.' This and much more did O Hanano prattle to
her maid on their way home, upon reaching which the
first thing she did was to put the cherry-blossom branch
into a vase in her own room.
* O Yuka ! ' she called for the twentieth time at least.
' Now you must go and find out all you can about the
young man ; but say nothing to my father as yet.
Possibly it is not the husband he is choosing for me ; but
I can love no other, at all events, and I must love him in
secret if this is the case. Now go, dear Yuka. Find out
all you can and you will prove yourself more faithful and
dear to me than ever.' And the faithful maid went on
her young mistress's errand.
Now, O Yuka found out nothing about the youth
they had seen under the Holy Cherry tree ; but she found
out that there was another_youth in the village who had
fallen greatly in love with her mistress, and, as he had
heard that O Hanano' s father was looking out for a
suitable husband, he intended to apply next day himself.
His name was Tolamosuke^ He was a fairly well-connected
youth, and had some means ; but his looks were in no
204
The Holy Cherry Tree
way comparable with those of the youth who had handed
the cherry branch to Hanano. Having discovered this
much, Yuka returned to her young mistress and reported.
Next day, early in the morning, at the most formal
calling hour, Tokunosuke went by appointment to see
Hanano's father. Hanano was called to serve tea, and
saw the young man. Tokunosuke was scrupulously
formal and polite to her, and she to him ; and soon after
he left Hanano was told by her father that that was the
young man whom he had chosen to be her husband.
4 He is desirable in every way,' he added. ' He has f
money. His father is my friend, and he has secretly)
loved you for some months. You can ask for nothing)
better/
O Hanano made no answer, but burst out crying and |
left the room ; and Yuka was called in her stead.
* I have found a most desirable young man as husband
for your mistress/ said Sodayu ; ' but instead of showing
pleasure and gratitude she has flown from the room
crying. Can you explain to me the reason ? You must
know her secrets. Has she a lover unknown to me ? '
O Yuka was not prepared to face the anger of her
mistress's father, and she thought that truth in this
especial instance would further Hanano's interests best.
So she told the story faithfully and boldly. Sodayu
thanked her for it, and again called his daughter to him,
telling her that she must either^pFoduce her lover or
allow Tokunosuke to call and press his suit. Next
morning ToktlhoSukcT did calT"p~i)uL I lanano^told him
with tears in her eyes that she could not love him, for she
loved another, whose name she did not even know herself.
205
Ancient Tales and Folklore of Japan
* ' This is a strange piece of news/ thought Tokunosuke
to himself. ' Almost insulting to love a man whose name
she does not know ! ' And, bowing low, he left the house,
determined to find out who his nameless rival was, even if
he had to disguise himself and follow Hanano to do so.
That very afternoon Hanano and Yuka went to pray
as usual, and on coming away they again found the hand-
some youth standing under the cherry tree, and again he
advanced and smilingly handed Hanano a branch full of
bloom ; but again no words came from his lips, and it
was evident to Tokunosuke (who was hiding behind some
stone lanterns) that they could not have known each other
long.
In a few moments they bowed and separated. O
Hanano and her maid walked away from the temple,
while the youth under the cherry tree looked after them.
Tokunosuke was now furiously jealous. He came
from his hiding-place, and accosted the youth under the
cherry tree in a rude and rough tone.
' Who are you, you hateful rascal ? Give me your
name and address at once ! And tell me how you dare
tempt the beautiful O Hanano San to love you ! ' He
was about to seize his enemy by the arm when the enemy
jumped suddenly back a step, and before Tokunosuke had
time to catch him a sudden gust of wind blew the bloom
thickly off the cherry tree. So thick and quickly did the
blossoms fall, they blinded Tokunosuke for some moments.
When he could see again the handsome youth was gone ;
but there was a strange moaning sound inside the cherry
tree, while one of the temple priests came rushing at him
in great anger, crying * Ah ! you sacrilegious villain !
206
The Holy Cherry Tree
What do you mean by attempting violence here ? Do
you not know that this cherry tree has stood here for
hundreds of years? It is sacred, and contains a holy
spirit, which sometimes comes forth in the form of a
youth. It is he that you tried to touch with your filthy
and unholy hand. Begone, 1 say, and never dare enter
this temple again ! '
Tokunosuke did not want pressing. He took to his
heels and ran, and he ran straight to the house of Sodayu,
and told what he had seen, and what had befallen himself,
omitting nothing, even to the names the priest had
called him.
' Perhaps now your daughter may consent to marry me/
he finished by saying. ' She cannot marry a holy spirit ! '
O Hanano was called, and told the story, and was very
much ^u]3set_that the f%ce to whom she had given her
heart was that of a spirit. ' What sin have I committed/
she cried, ' falling in love with a god ? ' And she rushed
off to implore forgiveness at the shrine. Long and
earnestly she prayed that her sin might be forgiven her.
She resolved to devote the rest of her life to the temple,
and as she refused to marry she obtained her fathsrls
consent. Then she applied for permission to live in the
temple arid become one of its caretakers. She shaved
her head, wore a white linen coat and the crimson
pantaloons which denote that you are no longer of the
world. O Hanano remained in the temple for the rest
of her life, sweeping the grounds, and praying.
The temple still stands. It is highly probable that
if the stump of the cherry tree remains another tree is
planted beside it, as is usual.
207
XXXIV
A STORY OF MOUNT KANZANREI
FAR up on the north-eastern coast of Korea is a high
mountain called Kanzanrei, and not far from its base,
where lies the district of Kanko Fu, is a village called
Teiheigun, trading in little but natural products such as
mushrooms, timber, furs, fish, and a little gold.
In this village lived a pretty girl called Choyo, an
orphan of some means. Her father, Choka, had been the
only merchant in the district, and he had made quite a
fortune for those parts, which he had left to Choyo when
she was some sixteen summers old.
At the foot of the mountain of Kanzanrei lived a wood-
cutter of simple and frugal habits. He dwelt alone in a
broken-down hut, associated with but the few to whom he
sold his wood, and was considered generally to be a morose
and unsociable man. The ' Recluse ' he was called, and
many wondered who he was, and why he kept so much
to himself, for he was not yet thirty years of age and
was remarkable for his good looks and strong frame.
Sawada Shigeoki was his name ; but the people did not
know it.
208
THE WOODCUTTER SAVES CHOYO FROM ROBBERS
A Story of Mount Kanzanrei
One evening, as the Recluse was wending his way down
the rough mountain path with a large load of firewood on
his back, he was resting in a particularly wild and rocky
pass darkened by the huge pine trees which towered
on every hand, and was startled by a rustling sound close
below. He looked nervously round, for the place in which
he was had the reputation of being haunted by tigers, and
with some truth, for several people had lately been killed
by them. On this occasion, however, the sound which
had startled the Recluse was caused by no tiger, but only
by a pheasant which fluttered off her nest, and was imitat-
ing the sign of a wounded bird, to draw the intruder's
attention away from the direction of her nest. Strange,
however, was it, thought the Recluse, that the bird should
have so acted, for she could neither have seen nor heard
him ; and so he listened intently to find the cause. There
were not many minutes to wait. Almost immediately the
Recluse heard the sounds of voices and of scuffling, and,
hiding himself behind the trunk of a large tree, he waited,
axe in hand.
Soon he saw being carried, pushed, and dragged down
the path, a girl of surpassing beauty. She was in charge
of three villainous men whom the Recluse soon recognised
as bandits.
As they were coming his way the Recluse retained his
position, hidden behind the great pine, and grasping more
firmly his axe ; and as the four approached him he sprang
out and blocked their way.
' Who have you here, and what are you doing with
this girl ? ' cried he. * Let her go, or you will have to
suffer ! '
209 27
Ancient Tales and Folklore of Japan
Being three to one, the robbers were in no fear, and
cried back, ' Stand out of our way, you fool, and let us
pass — unless you wish to lose your life.' But the wood-
cutter was not afraid. He raised his axe, and the robbers
drew their swords. The woodcutter was too much for
them. In an instant he had cut down one and pushed
another over the precipice, and the third took to his heels,
only too glad to get away with his life.
The Recluse then bent down to attend to the girl, who
had fainted. He fetched water and bathed her face,
bringing her back to her senses, and as soon as she was
able to speak he asked who she was, whether she was hurt,
and how she had come into the hands of such ruffians.
Amid sobs and weeping the girl answered :
4 1 am Choyo Choka. My home is the village of
Teiheigun. This is the anniversary of my father's death,
and I went to pray at his tomb at the foot of Gando
Mountain. The day being fine, I decided to make a long
tour and come back this way. About an hour ago I was
seized by these robbers ; and the rest you know. Oh,
sir, I am thankful to you for your bravery in saving me.
Please tell me your name/
The woodcutter answered :
'Ah, then, you are the famous beauty of Teiheigun
village, of whom I have so often heard ! It is an honour
indeed to me that I have been able to help you. As for
me, I am a woodcutter. The " Recluse " they call me, and
I live at the foot of this mountain. If you will come with
me I will take you to my hut, where you can rest ; and
then I will see you safely to your home.'
Choyo was very grateful to the woodcutter, who
210
A Story of Mount Kanzanrei
shouldered his stack of wood, and, taking her by the
hand, led her down the steep and dangerous path. At
his hut they rested, and he made her tea ; then took
her to the outskirts of her village, where, bowing to her
in a manner far above that of the ordinary peasant, he
left her.
That night Choyo could think of nothing but the brave
and handsome woodcutter who had saved her life ; so
much, indeed, did she think that before the morn had
dawned she felt herself in love, deeply and desperately.
The day passed and night came. Choyo had told all
her friends of how she had been saved and by whom.
The more she talked the more she thought of the wood-
cutter, until at last she made up her mind that she must
go and see him, for she knew that he would not come to
see her. * I have the excuse of going to thank him/ she
thought ; ' and, besides, I will take him a present of some
delicacies and fish/
Accordingly, next morning she started off at daybreak,
carrying her present in a basket. By good fortune she
found the Recluse at home, sharpening his axes, but
otherwise taking a holiday.
c 1 have come, sir, to thank you again for your brave
rescue of myself the other day, and I have brought a small
present, which, I trust, however unworthy, you will deign
to accept/ said the love-sick Choyo.
'There is no reason to thank me for performing a
common duty/ said the Recluse ; ' but by so fair a pair
of lips as yours it is pleasing to be thanked, and I feel the
great honour. The gift, however, I cannot accept ; for
then I should be the debtor, which for a man is wrong.'
211
Ancient Tales and Folklore of Japan
Choyo felt both flattered and rebuffed at this speech,
and tried again to get the Recluse to accept her present ;
but, though her attempts led to friendly conversation and
to chaff, he would not do so, and Choyo left, saying :
' Well, you have beaten me to-day ; but I will return,
and in time I shall beat you and make you accept a gift
from me/
' Come here when you like,' answered the Recluse. ' I
shall always be glad to see you, for you are a ray of light
in my miserable hut ; but never shall you place me under
an obligation by making me accept a gift/
It was a curious answer, thought Choyo as she left ;
but * Oh, how handsome he is, and how I love him ! and
anyway I will visit him again, often, and see who wins
in the end.'
Such was the assurance of so beautiful a girl as Choyo.
She felt that she must conquer in the end.
For the next two months she visited the Recluse often,
and they sat and talked. He brought her wild-flowers of
great rarity and beauty from the highest mountains, and
berries to eat ; but never once did he make love to her or
even accept the slightest present from her hands. That
did not deter Choyo from pursuing her love. She was
determined to win in the end, and she even felt that in a
way this strange man loved her as she loved him, but for
some reason would not say so.
One day in the third month after her rescue Choyo
again went to see the Recluse. He was not at home : so
she sat and waited, looking round the miserable hut and
thinking what a pity it was that so noble a man should
live in such a state, when she, who was well off, was only
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A Story of Mount Kanzanrei
too anxious to marry him ; — :and of her own beauty she
knew well. While she was thus musing, the woodcutter
returned, not in his usual rags, but in the handsome
costume of a Japanese samurai, and greatly astonished was
she as she rose to greet him.
' Ah, fair Choyo, you are surprised to see me now as I
am, and it is also with sorrow that I must tell you what I
do, for I know well what is in both your heart and mind.
To-day we must part for ever, for I am going away.'
Choyo flung herself upon the floor, weeping bitterly,
and then rising, said, between her sobs : ' Oh, now, this
cannot be ! You must not leave me, but take me with
you. Hitherto I have said nothing, because it is not for
a maid to declare her love ; but I love you, and have
loved you ever since the day you saved me from the
robbers. Take me with you, no matter where ; even to
the Cave where the Demons of Hell live will I follow you
if you will but let me ! You must, for I cannot be happy
without you/
' Alas/ cried the Recluse, ' this cannot be ! It is im-
possible ; for I am a Japanese, not a Korean. Though I
love you as much as you love me, we cannot be united.
My name is Sawada Shigeoki. I am a samurai from
Kurume. Ten years ago I committed a political offence
and had to fly from my country. I came to Korea dis-
guised as a woodcutter, and until I met you I had not a
happy day. Now our Government is changed and I am
free to return home. To you I have told this story, and
to you alone. Forgive my heartlessness in leaving you.
I do so with tears in my eyes and sorrow in my heart.
Farewell ! ' So saying, the ' brave samurai ' (as my
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Ancient Tales and Folklore of Japan
raconteur calls him) strode from the hut, never to see
poor Choyo again.
Choyo continued to weep until darkness came on and
it was too late for her to return home in safety : so she
spent the night where she was, in weeping. Next morning
she was found by her servants almost demented with fever.
She was carried to her home, and for three months was
seriously ill. On her recovery she gave most of her
money to temples, and in charity ; she sold her house,
keeping only enough money to buy herself rice, and spent
the remainder of her days alone in the little hut at the
foot of Mount Kenzanrei, where at the age of twenty-
one she was found dead of a broken heart. The samurai
was brave ; but was he noble in spite of his haughty
national pride ? To the Japanese mind he acted as did
Buddha when he renounced his worldly loves. What
chance is there, if all men act thus, of a sincere friendship
between Japan and Korea ?
214
XXXV
WHITE BONE MOUNTAIN
AT the foot of Mount Shumongatake, up in the north-
western province of Echigo, once stood, and probably
even still stands in rotten or repaired state, a temple of
some importance, inasmuch as it was the burial-ground
of the feudal Lord Yamana's ancestors. The name of the
temple was Fumonji, and many high and important priests
kept it up generation after generation, owing to the early
help received from Lord Yamana's relations. Among
the priests who presided over this temple was one named
Ajari Joan, who was the adopted son of the Otomo
family.
Ajari was learned and virtuous, and had many
followers ; but one day the sight of a most attractive
girl called Kiku,1 whose age was eighteen, upset all his
religious equilibrium. He fell desperately in love with
her, offering to sacrifice his position and reputation if she
would only listen to his prayer and marry him ; but the
lovely O Kiku San refused all his entreaties. A year
later she was taken seriously ill with fever and died, and
1 Chrysanthemum.
2I5
Ancient Tales and Folklore of Japan
whispers went abroad that Ajari the priest had cursed
her in his jealousy and brought about her illness and her
death. The rumour was not exactly without reason, for
Ajari went mad within a week of O Kiku's death. He
neglected his services, and then got worse, running
wildly about the temple, shrieking at night and frightening
all those who came near. Finally, one night he dug up
the body of O Kiku and ate part of her flesh.
People declared that he had turned into the Devil, and
none dared go near the temple ; even the younger priests
left, until at last he was alone. So terrified were the
people, none approached the temple, which soon ran to
rack and ruin. Thorny bushes grew on the roof, moss
on the hitherto polished and matted floors ; birds built
their nests inside, perched on the mortuary tablets, and
made a mess of everything ; the temple, which had once
been a masterpiece of beauty, became a rotting ruin.
One summer evening, some six or seven months later,
an old woman who owned a tea-house at the foot of
Shumongatake Mountain was about to close her shutters
when she was terrified at the sight of a priest with a
white cap on his head approaching. ' The Devil Priest !
The Devil Priest ! * she cried as she slammed the last
shutter in his face. ' Get away, get away ! We can't have
you here/
' What do you mean by c< Devil Priest " ? I am a
travelling or pilgrim priest, not a robber. Let me in at
once, for I want both rest and refreshment/ cried the
voice from outside. The old woman looked through
a crack in the shutters, and saw that it was not the
dreaded maniac, but a venerable pilgrim priest : so she
216
MAD JOAN, THOUGH MUTTERING, IS DEAD AND
A SKELETON
X
White Bone Mountain
opened the door and let him in, profuse in her apologies,
and telling him how they were all frightened out of their
wits by the priest of Fumonji Temple who had gone mad
over a love-affair.
' Oh, sir, it is truly terrible ! We hardly dare go
within half a mile of the temple now, and some day the
mad priest is sure to come out of it and kill some
of us/
* Do you mean to tell me that a priest has so far
forgotten himself as to break through the teachings of
Buddha and make himself the slave of worldly passions ? '
asked the traveller.
' 1 don't know about the worldly passions,' cried the
old lady ; ' but our priest has turned into a devil, as all
the people hereabouts will tell you, for he has even dug
up and eaten of the flesh of the poor girl whom he caused
to die by his cursing ! '
4 There have been instances of people turning devils/
said the priest ; c but they are usually common people
and not priests. A courtier of the Emperor So's turned
into a serpent, the wife of Yosei into a moth, the mother
of Ogan into a Yasha l ; but I have never heard of a
priest turning into a devil. Besides, Ajari Joan, your
priest at Fumonji Temple, was a virtuous and clever man,
I have always heard. I have come here, in fact, to do
myself the honour of meeting him, and to-morrow I shall
go and see him.'
The old lady served the priest with tea and begged
him to think of no such thing ; but he persisted, and
said that on the morrow he would do as he mentioned,
1 Vampire bat.
217 28
Ancient Tales and Folklore of Japan
and read the mad priest a lecture ; and then he laid him-
self down to rest for the night.
Next afternoon the old priest, true to his word, started
for the Fumonji Temple, the old lady accompanying him
for the first part of the walk, to the place where the path
which led to the temple turned up the mountain, and
there she bade him good-bye, refusing to go another step.
The sun was beginning to set as the priest came in
sight of the temple, and he saw that the place was in great
disorder. The gates had tumbled off their hinges,
withered leaves were thickly strewn everywhere and
crumpled under his feet ; but he walked boldly on, and
struck a small temple-bell with his staff. At the sound
came many birds and bats from the temple, the bats
flapping round his head ; but there was no other sign of
life. He struck the bell again with renewed force, and it
boomed and clanged in echoes. At last a thin, miserable-
looking priest came out, and, looking wildly about, said :
' Who are you, and why have you come here ? The
temple has long since been deserted, for some reason
which I cannot understand. If you want lodging you
must go to the village. There is neither food nor bedding
here.'
4 1 am a priest from Wakasa Province. The pretty
scenery and clear streams have caused me to linger long on
my journey. It is too late now to go to the village, and
I am too tired : so please let me remain for the night,'
said the priest. The other made answer :
* I cannot order you away. This place is no longer
more than a ruined shed. You can stay if you like ; but
you can have neither food nor bedding/ Having said
218
White Bone Mountain
this, he sat on the corner of a rock, while the pilgrim
priest sat on another, close by. Neither spoke until it
was dark and the moon had risen. Then the mad priest
said, * Find what place you can inside to sleep. There
are no beds ; but what there is of the roof keeps the
mountain dew from falling on you during the night, and
it falls heavily here and wets you through/ Then he
went into the temple — the pilgrim priest could not tell
where, for it was dark and he could not follow, the
place being littered with idols and beams and furniture
which the mad priest had hacked to pieces in the early
stages of his madness. The pilgrim, therefore, felt his
way about until he found himself between a large fallen
idol and a wall ; and here he decided to spend the night,
it being as safe a place in which to hide from the maniac
as any he could find without knowing his way about or
having a light. Fortunately for himself, he was a strong
and healthy old man and was well able to do without
food, and also to stand unharmed the piercing and damp
cold. The pilgrim priest could hear the sound of the
many streams which gurgled down the mountain-side.
There was also the unpleasant sound of squeaking rats
as they chased and fought, and of bats which flew in and
out of the place, and of hooting owls ; but beyond this
nothing — nothing of the mad priest. Hour after hour
passed thus until one o'clock, when suddenly, just as the
pilgrim felt himself dozing off, he was aroused by a noise.
The whole temple seemed as if it were being knocked
down. Shutters were slammed with such violence that
they fell to the floor ; right and left idols and furniture
were being hurled about. In and out ran the sound of
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Ancient Tales and Folklore of Japan
the naked pattering feet of the crazed priest, who
shouted :
' Oh, where is the beautiful O Kiku, my sweetly beloved
Kiku ? Oh, where, oh, where is she ? The gods and the
devils have combined to defraud me of her, and I care for
neither and defy them all. Kiku, Kiku, come to me ! '
The pilgrim, thinking his cramped position would be
dangerous if the maniac came near him, availed himself
of an opportunity, when the latter was in a far-off part
of the temple, to get out into the grounds and hide him-
self again. It would be easier to see what went on,
thought he, and to run if necessary.
He hid himself first in one part of the grounds and
then in another. Meanwhile the mad priest paid several
rushing visits to the outsides of the temple, keeping up
all the time his awful cries for O Kiku. Towards
morning he retired once more to the part of the temple
in which he lived, and no more noise was made. Our
pilgrim then went forth from his hiding, and seated
himself on the rock which he had occupied the evening
before, determined to see if he could not force a con-
versation with the demented man and read him a lesson
from the sacred teachings of Buddha. He sat patiently
on until the sun was high ; but all remained silent. There
was no sign of the mad priest.
Towards midday the pilgrim heard sounds in the
temple ; and by and by the madman came out, looking
as if he had just recovered from a drunken orgy. He
appeared dazed and was quiet, and started as he saw the
old priest seated on the rock as he had been the night
before. The old man rose, and approaching him said :
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White Bone Mountain
' My friend, my name is Ungai. I am a brother priest
— from the Temple of Daigoji, in Wakasa Province. I
came hither to see you, hearing of your great wisdom ;
but last night I heard in the village that you had broken
your vows as a priest and lost your heart to a maiden,
and that from love of her you have turned into a
dangerous demon. I have in consequence considered
it my duty to come and read you a lecture, as it is
impossible to pass your conduct unnoticed. Pray listen
to the lecture and tell me if I can help you.'
The mad priest answered quite meekly :
'You are indeed a Buddha. Please tell me what I
can do to forget the past, and to become a holy and
virtuous priest once more.'
Ungai answered :
' Come out here into the grounds and seat yourself on
this rock.' Then he read a lecture out of the Buddhist
Bible, and finished by saying, ' And now, if you wish to
redeem your soul, you must sit on this rock until you
are able to explain the following lines, which are written
in this sacred book : ' The moon on the lake shines on the
winds between the pine trees, and a long night grows quiet
at midnight! Having said this, Ungai bowed low and
left the mad priest, Joan, seated on the rock reflecting.
For a month Ungai wandered from temple to temple,
lecturing. At the end of that time he came back by way
of Fumonji Temple, and thought he would go up to it
and see what had happened to mad Joan. At the tea-
house at which he had first put up he asked the old land-
lady if she had seen or heard any more of the crazy priest.
' No,' she said : ' we have neither seen nor heard of
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Ancient Tales and Folklore of Japan
him. Some people say he has left ; but no one knows,
for none dare go up to the temple to see/
4 Well/ said Ungai, c I will go up to-morrow morning
and find out/
Next morning Ungai went to the temple, and found
Joan still seated exactly as he had left him on the rock
muttering the words : c The moon on the lake shines on the
winds between the fine trees, and a long night grows quiet
at midnight ! ' Joan's hair and beard had become long and
grey in the time, and he appeared to be miserably thin
and almost transparent. Ungai was struck with pity at
Joan's righteous determination and patience, and tears
came to his eyes.
' Get up, get up/ said he, ' for indeed you are a holy
and determined man/
But Joan did not move. Ungai poked him with his
staff, to awaken him, as he thought ; but, to his horror,
Joan fell to pieces, and disappeared like a flake of melting
snow.
Ungai stayed in the temple for three days, praying
for the soul of Joan. The villagers, hearing of this
generous action, rebuilt the temple and made him their
priest. Their temple had formerly belonged to the Mitsu
sect ; but now it was transferred to Ungai's ' Jo do ' sect,
and the title or name of ' Fumonji ' was changed to
' Hakkotsuzan ' (White Bone Mountain). The temple
is said to have prospered for hundreds of years after.
222
XXXVI
A STORMY NIGHT'S TRAGEDY1
ALL who have read anything of Japanese history must
have heard of Saigo Takamori, who lived between the
years 1827 and 1877. He was a great Imperialist, fighting
for the Emperor until 1876, when he gave over owing
to his disapproval of the Europeanisation going on in the
country and the abandonment of ancient national ways.
As practical Commander-in-Chief of the Imperial Army,
Saigo fled to Kagoshima, where he raised a body of
faithful followers, which was the beginning of the Satsuma
Rebellion. The Imperialists defeated them, and in
September of 1877 Saigo was killed — some say in the last
battle, and others that he did ' seppuku,' and that his head
was cut off and secretly buried, so that it should not fall
into the hands of his enemies. Saigo Takamori was
highly honoured even by the Imperialists. It is hard to
call him a rebel. He did not rebel against his Emperor,
but only against the revolting idea of becoming European-
ised. Who can say that he was not right ? He was a
man of fine sentiment and great loyalty. Should all of us
1 Fukuga told me this story and vouches for its accuracy.
223
Ancient Tales and Folklore of Japan
follow meekly the Imperial order in England if we were
told that we were to practise the manners and customs of
South Sea Islanders ? That would be hardly less revolt-
ing to us than Europeanisation was to Saigo.
In the first year of Meiji 1868 the Tokugawa army
had been badly beaten by Saigo at Fushimi, and Field-
Marshal Tokugawa Keiki had the greatest difficulty in
getting down to the sea and escaping to Yedo. The
Imperial army proceeded along the Tokaido road,
determined to break up the Tokugawa force. Their
advance guard had reached Hiratsuka, under Mount
Fuji, on the coast.
It was a spring day, the 5th of April, and the cherry
trees were in full bloom. The country folk had come in
to see the victorious troops, who formed the advance
guard of those who had beaten the Tokugawa. There
were many beggars about, together with pedlars and
sellers of sweets, roasted potatoes, and what-not. To-
wards evening clouds came over the skies ; at five o'clock
rain began ; at six every one was under cover.
At the principal inn were a party of the Headquarters'
Staff officers, including the gallant Saigo. They were
making the best of the bad weather, and not feeling
particularly lively, when they heard the soft and melodious
notes of the shakuhachi at the gate.
< That is the poor blind beggar we saw playing near
the temple to-day/ said one. ' Yes : so it is,' said
another. * The poor fellow must be very wet and
miserable. Let us call him in.'
c A capital idea,' assented all of them, among whom
was Saigo Takamori. ' We will have him in and raise a
224
THE SENTRY FINDS WATANABE TATSUZO ON THE
PINE BRANCH
A Stormy Night's Tragedy
subscription for him if he can raise our spirits in this
weather.' They gave the landlord an order to admit the
blind flute-player.
The poor man was led in by a side door and brought
into the presence of the officers. ' Gentlemen/ said he,
' you have done me a very great honour, and a kindness,
for it is not pleasant to stand outside playing in the rain
with cotton clothes on. I think I can repay you, for I
am said to play the shakuhachi well. Since I have been
blind it has become my only pleasure, and not only that
but also my only means of living. It is hard now in these
unsettled days, when everything is upside-down, to earn
a living. Not many travellers come to the inns while
the Imperial troops occupy them. These are hard days,
gentlemen.'
' They may be hard days for you, poor blind fellow ;
but say nothing against the Imperial troops, for we have
to be suspicious, there being spies of the Tokugawa.
Three eyes, indeed, does each of us need in his head.7
' Well, well, I have no wish to say aught against the
Imperial troops/ said the blind man. ' All I have to
say is that it is precious hard for a blind man to earn
enough rice wherewith to fill his stomach. Only once
a-week on an average am I called to play to private
parties or to shampoo some rheumatic person such as this
wet weather produces — the blessing of the Gods be
on it ! '
' Well, we will see what we can do for you, poor fellow/
said Saigo. c Go round the room, and see what you can
collect, and then we will start the concert.'
Matsuichi did as he was bid, and returned to Saigo
225 29
Ancient Tales and Folklore of Japan
some ten minutes later with five or six yen, to which
Saigo added, saying :
' There, poor fellow : what do you think of that ?
Say no more that the Imperial troops cause you to have
an empty belly. Say, rather, that if you lived near them
long the skin of your belly might become so overstretched
as to cause you perforce to open your eyes, and then
indeed you might find yourself put about for a trade.
But let us hear your music. We are dull of spirit
to-night, and want enlivening/
* Oh, gentlemen, this is too much, far too much, for
my poor music ! Take some of it back.'
' No, no/ they answered. ' We are troops and officers
of the Imperial Army : our lives are uncertain from day
to day. It is a pleasure to give, and to enjoy music when
we can/
The blind man began to play, and he played long and
late. Sometimes his airs were lively, and at other times
as mournful as the spring wind which blew through the
cherry trees ; but his manner was enchanting, and all were
grateful to him for having afforded a night's amusement.
At eleven o'clock the concert finished and they went to
rest ; the blind beggar left the inn ; and Kato Shichibei,
the proprietor, locked it up, in spite of the sentries posted
outside.
The inn was surrounded by hedges, and several clumps
of bamboos stood in the corners. At the far end was an
artificial mountain with a lake at its foot, and near the
lake a little summer-house over which towered a huge and
ancient pine tree, one of the branches of which stretched
right back over the roof of the inn. At about one o'clock
226
A Stormy Night's Tragedy
in the morning the form of a man might have been seen
stealthily climbing this huge tree until he had reached the
branch which hung over the inn. There he stretched
himself flat, and began squirming along, evidently intent
upon reaching the upper floor of the house. Unfortun-
ately for himself, he cracked a small branch of dead wood,
and the sound caused a sentry to look up. 4 Who goes
there ? ' cried he, bringing his musket round ; but there
was no answer. The sentry shouted for help, and it was
not more than twenty seconds before the whole house was
up and out. No escape for the man on the tree was
possible. He was taken prisoner. Imagine the astonish-
ment of all when they found that he was the blind beggar,
but now not blind at all ; his eyes flashed fire of indigna-
tion at his captors, for the great plan of his young life
was dead.
' Who is he ? ' cried one and all, ' and why the trickery
of being blind last evening ? '
' A spy — that is what he is ! A Tokugawa spy/
said one. c Take him to Headquarters, so that the chief
officers may interrogate him ; and be careful to hold his
hands, for he has every appearance of being a samurai
and a fighter.'
And so the prisoner was led off to the Temple of
Hommonji, where the Headquarters of the Staff
temporarily were.
The prisoner was brought into the presence of Saigo
Takamori and four other Imperial officers, one of whom
was Katsura Kogoro. He was made to kneel. Then
Saigo, who was the Chief, said, ' Hold your head up and
give us your name/
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Ancient Tales and Folklore of Japan
The prisoner answered :
4 1 am Watanabe Tatsuzo. I am one of those who
have the honour of belonging to the bodyguard of the
Tokugawa Government.'
' You are bold,' said Saigo. ' Will you have the
goodness to tell us why you have been masquerading as
a blind beggar, and why you were caught in an attempt
to break into the inn ? '
' I found that the Imperial Ambassador was sleeping
there, and our cause is not bettered by killing ordinary
officers ! '
' You are a fool,' answered Saigo. * How much better
would you find yourself off if you killed Yanagiwara,
Hashimoto, or Katsura ? '
' Your question is stupid,' was the unabashed answer.
' Every man of us does his little. My efforts are only
a fragment ; but little by little we shall gain our ends.'
' Have you a comrade here ? ' asked Saigo.
* Oh, no/ answered the prisoner. { We act individually
as we think best for the cause. It was my intention to
kill any one of importance whose death might strengthen
us. I was acting entirely as I thought best.'
And Saigo said :
* Your loyalty does you credit, and I admire you for
that ; but you should recognise that after the last victory
of the Imperial troops at Fushimi the Tokugawa's tenure
of office, extending over three hundred years, has come
to an end. It is only natural that this Imperial family
should return to power. Your intention is presumably
to support a power that is finished. Have you never
heard the proverb which says that " No single support
228
A Stormy Night's Tragedy
can hold a falling tower " ? Now tell me truthfully the
absurd ideas which appear to exist in your mind. Do
you really think that the Tokugawa have any further
chance ? '
* If you were any other than the heroic or admirable
Saigo I should refuse to answer these questions/ said the
prisoner ; c but, as you are the great Saigo Takamori and
I admire your loyalty and courage, I will confess that
after our defeat some two hundred of us samurai formed
into a society swearing to sacrifice our lives to the cause
in any way that we were able. I regret to say that nearly
all ran away, and that I am (as far as I am able to judge)
about the only one left. As you will execute me, there
will be none/
' Stop,' cried Saigo : ' say no more. Let me ask you :
Will you not join us? Look upon the Tokugawa as
dead. Too many faithful but ignorant samurai have died
for them. The Imperial family must reign : nine-tenths
of the country demand it. Though your guilt stands
confessed, your loyalty is admirable, and we should
gladly take you to our side. Think before you answer.'
No thought was necessary. Watanabe Tatsuzo
answered instantly.
'No — never. Though alone, I will not be unfaithful
to my cause. You had better behead me before the day
dawns. I see the strength of your arguments that the
Imperial family must and should reign ; but that cannot
alter my decision with regard to my own fate.'
Saigo stood up and said :
1 Here is a man whom we must respect. There are
many Tokugawa who have joined our cause through fear ;
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Ancient Tales and Folklore of Japan
but they retain hate in their hearts. Look, all of you, at
this Watanabe, and forget him not, for he is a noble man
and true to the death/ So saying, Saigo bowed to
Watanabe, and then, turning to the guard, said :
4 Take the prisoner to the Sambon matsu,1 and behead
him as soon as the day dawns/
Watanabe Tatsuzo was led forth and executed
accordingly.
There is a cross-road on the way leading to Mariko,
to the right of the Nitta Ferry, some five or six cho from
the hill where is the Hommonji Temple, Ikegami, in
Ebaragun, Tokio fu, where there is a little grave with a
tombstone over it and the characters :
written thereon. They mean Tomb of Futetsu-shi, and it
is here that Watanabe Tatsuzo is said to have been
buried.
1 Thi-ee Pines.
230
XXXVII
THE KAKEMONO GHOST OF AKI PROVINCE1
DOWN the Inland Sea between Umedaichi and Kure (now
a great naval port) and in the province of Aid, there is a
small village called Yaiyama, in which lived a painter of
some note, Abe Tenko. Abe Tenko taught more than
he painted, and relied for his living mostly on the small
means to which he had succeeded at his father's death and
on the aspiring artists who boarded in the village for the
purpose of taking daily lessons from him. The island
and rock scenery in the neighbourhood afforded continual
study, and Tenko was never short of pupils. Among
them was one scarcely more than a boy, being only
seventeen years of age. His name was Sawara Kameju,
and a most promising pupil he was. He had been sent
to Tenko over a year before, when scarce sixteen years
of age, and, for the reason that Tenko had been a friend
of his father, Sawara was taken under the roof of the
artist and treated as if he had been his son.
1 About two hundred and fifty years ago a strange legend was attached to a kakemono
which was painted by an artist celebrity, Sawara Kameju by name, and, owing to the
reasons given in the story, the kakemono was handed over to the safe-keeping of the
head priest of the Korinji Temple.
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Ancient Tales and Folklore of Japan
Tenko had had a sister who went into the service of
the Lord of Aki, by whom she had a daughter. Had
the child been a son, it would have been adopted into the
Aki family ; but, being a daughter, it was, according to
Japanese custom, sent back to its mother's family, with
the result that Tenko took charge of the child, whose
name was Kimi. The mother being dead, the child had
lived with him for sixteen years. Our story opens with
O Kimi grown into a pretty girl.
O Kimi was a most devoted adopted daughter to
Tenko. She attended almost entirely to his household
affairs, and Tenko looked upon her as if indeed she were
his own daughter, instead of an illegitimate niece, trusting
her in everything.
After the arrival of the young student O Kimi's heart
gave her much trouble. She fell in love with him. Sawara
admired O Kimi greatly ; but of love he never said a
word, being too much absorbed in his study. He looked
upon Kimi as a sweet girl, taking his meals with her and
enjoying her society. He would have fought for her,
and he loved her ; but he never gave himself time to
think that she was not his sister, and that he might make
love to her. So it came to pass at last that O Kimi one
day, with the pains of love in her heart, availed herself of
her guardian's absence at the temple, whither he had gone
to paint something for the priests. O Kimi screwed up
her courage and made love to Sawara. She told him that
since he had come to the house her heart had known no
peace. She loved him, and would like to marry him if
he did not mind.
This simple and maidenlike request, accompanied by
232
O KIMI KILLS HERSELF ON THE ISLAND
THE GHOST OF THE ' KAKEMONO '
The Kakemono Ghost of Aki Province
the offer of tea, was more than young Sawara was able to
answer without acquiescence. After all, it did not much
matter, thought he : * Kimi is a most beautiful and
charming girl, and I like her very much, and must marry
some day/
So Sawara told Kimi that he loved her and would be
only too delighted to marry her when his studies were
complete — say two or three years thence. Kimi was
overjoyed, and on the return of the good Tenko from
Korinji Temple informed her guardian of what had
passed.
Sawara set to with renewed vigour, and worked
diligently, improving very much in his style of painting ;
and after a year Tenko thought it would do him good to
finish off his studies in Kyoto under an old friend of his
own, a painter named Sumiyoshi Myokei. Thus it was
that in the spring of the sixth year of Kioho — that is, in
1721 — Sawara bade farewell to Tenko and his pretty
niece O Kimi, and started forth to the capital. It was a
sad parting. Sawara had grown to love Kimi very deeply,
and he vowed that as soon as his name was made he
would return and marry her.
In the olden days the Japanese were even more
shockingly poor correspondents than they are now, and
even lovers or engaged couples did not write to each
other, as several of my tales may show.
After Sawara had been away for a year, it seemed that
he should write and say at all events how he was getting
on ; but he did not do so. A second year passed, and
still there was no news. In the meantime there had been
several admirers of O Kimi's who had proposed to Tenko
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Ancient Tales and Folklore of Japan
for her hand ; but Tenko had invariably said that Kimi
San was already engaged — until one day he heard from
Myokei, the painter in Kyoto, who told him that Sawara
was making splendid progress, and that he was most
anxious that the youth should marry his daughter. He
felt that he must ask his old friend Tenko first, and
before speaking to Sawara.
Tenko, on the other hand, had an application from a
rich merchant for O Kimi's hand. What was Tenko to
do ? Sawara showed no signs of returning ; on the
contrary, it seemed that Myokei was anxious to get him
to marry into his family. That must be a good thing for
Sawara, he thought. Myokei is a better teacher than I,
and if Sawara marries his daughter he will take more
interest than ever in my old pupil. Also, it is advisable
that Kimi should marry that rich young merchant, if I
can persuade her to do so ; but it will be difficult, for she
loves Sawara still. I am afraid he has forgotten her. A
little strategy I will try, and tell her that Myokei has
written to tell me that Sawara is going to marry his
daughter ; then, possibly, she may feel sufficiently
vengeful to agree to marry the young merchant.
Arguing thus to himself, he wrote to Myokei to say that
he had his full consent to ask Sawara to be his son-in-law,
and he wished him every success in the effort ; and in
the evening he spoke to Kimi.
' Kimi/ he said, ' to-day I have had news of Sawara
through my friend Myokei.'
' Oh, do tell me what ! ' cried the excited Kimi. ' Is
he coming back, and has he finished his education ? How
delighted I shall be to see him ! We can be married in
234
The Kakemono Ghost of Aki Province
April, when the cherry blooms, and he can paint a picture
of our first picnic.'
' 1 fear, Kimi, the news which I have does not talk of
his coming back. On the contrary, I am asked by
Myokei to allow Sawara to marry his daughter, and, as
I think such a request could not have been made had
Sawara been faithful to you, I have answered that I have
no objection to the union. And now, as for yourself,
I deeply regret to tell you this ; but as your uncle and
guardian I again wish to impress upon you the advisability
of marrying Yorozuya, the young merchant, who is
deeply in love with you and in every way a most desirable
husband ; indeed, I must insist upon it, for I think it
most desirable/
Poor O Kimi San broke into tears and deep sobs, and
without answering a word went to her room, where
Tenko thought it well to leave her alone for the night.
In the morning she had gone, none knew whither,
there being no trace of her.
Up in Kyoto Sawara continued his studies, true and
faithful to O Kimi. After receiving Tenko's letter
approving of Myokei's asking Sawara to become his son-
in-law, Myokei asked Sawara if he would so honour him.
* When you marry my daughter, we shall be a family of
painters, and I think you will be one of the most
celebrated ones that Japan ever had.'
* But, sir,' cried Sawara, ' I cannot do myself the
honour of marrying your daughter, for I am already
engaged — I have been for the last three years — to Kimi,
Tenko's daughter. It is most strange that he should not
have told you ! '
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Ancient Tales and Folklore of Japan
There was nothing for Myokei to say to this ; but
there was much for Sawara to think about. Foolish,
perhaps he then thought, were the ways of Japanese in not
corresponding more freely. He wrote to Kimi twice,
Accordingly, but no answer came. Then Myokei fell ill
of a chill and died : so Sawara returned to his village
home in Aki, where he was welcomed by Tenko, who was
now, without O Kimi, lonely in his old age.
When Sawara heard that Kimi had gone away leaving
neither address nor letter he was very angry, for he had
not been told the reason.
' An ungrateful and bad girl/ said he to Tenko, c and
I have been lucky indeed in not marrying her ! '
* Yes, yes,' said Tenko : ' you have been lucky ; but
you must not be too angry. Women are queer things,
and, as the saying goes, when you see water running up
hill and hens laying square eggs you may expect to see
a truly honest-minded woman. But come now — I want
to tell you that, as I am growing old and feeble, I wish
to make you the master of my house and property here.
You must take my name and marry ! '
Feeling disgusted at O Kimi's conduct, Sawara readily
consented. A pretty young girl, the daughter of a
wealthy farmer, was found — Kiku (the Chrysanthemum) ;
— and she and Sawara lived happily with old Tenko,
keeping his house and minding his estate. Sawara
painted in his spare time. Little by little he became quite
famous. One day the Lord of Aki sent for him and said
it was his wish that Sawara should paint the seven
beautiful scenes of the Islands of Kabakarijima (six, prob-
ably) ; the pictures were to be mounted on gold screens.
236
The Kakemono Ghost of Aki Province
This was the first commission that Sawara had had
from such a high official. He was very proud of it, and
went off to the Upper and Lower Kabakari Islands, where
he made rough sketches. He went also to the rocky
islands of Shokokujima, and to the little uninhabited
island of Daikokujima, where an adventure befell him.
Strolling along the shore, he met a girl, tanned by sun
and wind. She wore only a red cotton cloth about her
loins, and her hair fell upon her shoulders. She had been
gathering shell-fish, and had a basket of them under her
arm. Sawara thought it strange that he should meet a
single woman in so wild a place, and more so still when
she addressed him, saying, ' Surely you are Sawara
Kameju — are you not ? '
' Yes/ answered Sawara : ' I am ; but it is very strange
that you should know me. May I ask how you do so ? '
' If you are Sawara, as I know you are, you should
know me without asking, for I am no other than Kimi,
to whom you were engaged ! '
Sawara was astonished, and hardly knew what to say :
so he asked her questions as to how she had come to this
lonely island. O Kimi explained everything, and ended
by saying, with a smile of happiness upon her face :
' And since, my dearest Sawara, I understand that what
I was told is false, and that you did not marry Myokei's
daughter, and that we have been faithful to each other,
we can be married and happy after all. Oh, think how
happy we shall be ! '
4 Alas, alas, my dearest Kimi, it cannot be ! I was led
to suppose that you had deserted our benefactor Tenko
and given up all thought of me. Oh, the sadness of it
237
Ancient Tales and Folklore of Japan
all, the wickedness ! I have been persuaded that you were
faithless, and have been made to marry another ! '
O Kimi made no answer, but began to run along the
shore towards a little hut, which home she had made for
herself. She ran fast, and Sawara ran after her, calling,
' Kimi, Kimi, stop and speak to me ' ; but Kimi did not
stop. She gained her hut, and, seizing a knife, plunged
it into her throat, and fell back bleeding to death.
Sawara, greatly grieved, burst into tears. It was horrible
to see the girl who might have been his bride lying dead
at his feet all covered with blood, and having suffered so
horrible a death at her own hands. Greatly impressed,
he drew paper from his pocket and made a sketch of the
body. Then he and his boatman buried O Kimi above
the tide-mark near the primitive hut. Afterwards, at
home, with a mournful heart, he painted a picture of the
dead girl, and hung it in his room.
On the first night that it was hung Sawara had a
dreadful dream. On awakening he found the figure on
the kakemono seemed to be alive : the ghost of O Kimi
stepped out of it and stood near his bed. Night after
night the ghost appeared, until sleep and rest for Sawara
were no longer possible. There was nothing to be done,
thought he, but to send his wife back to her parents,
which he did ; and the kakemono he presented to the
Korinji Temple, where the priests kept it with great care
and daily prayed for the spirit of O Kimi San. After
that Sawara saw the ghost no more.
The kakemono is called the Ghost Picture of Tenko
II., and is said to be still kept in the Korinji Temple,
where it was placed some 230 to 240 years ago.
238
XXXVIII
WHITE SAKE
Two thousand or more years ago Lake Biwa, in Omi
Province, and Mount Fuji, in Suruga Province, came into
being in one night. Though my story relates this as fact,
you are fully entitled to say, should you feel so inclined,
c Wonderful indeed are the ways of Nature ' ; but do so
respectfully, if you please, and without levity, for other-
wise you will grossly offend and will not understand the
ethical ideas of Japanese folklore stones.
Well, at the time of this extraordinary geographical
event, there lived one Yurine, a man of poor means even
for those days. He loved sake wine, and scarcely ever
spent a day without drinking some of it. Yurine lived
near the place which is now called Sudzukawa, a little
to the north of the river known as Fujikawa.
On the day which followed Fuji San's appearance
Yurine became ill, and was in consequence unable to drink
his cup of sake. He became worse and worse, and, at
last feeling that there could be no hope for him, decided
to give himself the pleasure of drinking a cup before he
died. Accordingly he called to himself his only son,
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Ancient Tales and Folklore of Japan
Koyuri, a boy of fourteen years, and told him to go and
fetch him a cup or two of the wine. Koyuri was sorely
perplexed. He had no sake in the house, and there was
not a single coin left wherewith to buy. This he did not
like to tell his father, fearing that the unpleasant state of
affairs might make him worse. So he took his gourd,
and went wandering along the beach, wondering how he
could get what his father wanted. While thus employed
Koyuri heard a voice calling him by name. As he looked
up towards the pines which fringed the beach, he saw a
man and a woman sitting beneath an immense tree ; their
hair was a scarlet red, and so were their bodies. At first
Koyuri was afraid, — he had never seen their like before, —
but the voice was kindly, and the man was making signs
to him to approach. Koyuri did so in fear and trembling,
but with that coolness which characterises the Japanese
boy.
As Koyuri approached the strange people he noticed
that they were drinking sake from large flat cups known
as ' sakadzuki,' and that on the sand beside them was an
immense jar, from which they took the liquor ; moreover,
he noticed that the sake was whiter than any he had seen
before.
Thinking always of his father, Koyuri unslung his
gourd, reported his father's illness, and begged for sake.
The red man took the gourd, and filled it. After express-
ing gratitude, Koyuri ran off delighted. ' Here, father,
here ! ' said he as he reached his hut : ' I have got you
the sake, the best I have ever seen, and I am sure it tastes
as good as it looks ; try it and tell me ! '
The old man took the wine and drank greedily,
240
MAMIKIKO TASTES THE WHITE SAKE
White Sake
expressing great satisfaction, and said that it was indeed
the best he had ever tasted. Next day he wanted more.
The boy found his two red friends, and again they filled
the gourd. In short, Koyuri had his gourd filled for five
days in succession, and his father had regained spirits and
was almost well in consequence.
Now, there lived in the next hut to Yurine an un-
pleasant neighbour who also was fond of sake, but too
poor to procure it. His name was Mamikiko. On
hearing that Yurine had been drinking sak£ for the last
five days he became furiously jealous, and, calling Koyuri,
asked where and how he had procured it. The boy
explained that he had got it from the strange people with
red hair who had been living near the big pine tree for
some days past.
4 Give me your gourd to taste/ cried Mamikiko,
snatching it roughly. * Do you think that your father
is the only man who is good enough for sake ? ' Putting
the gourd to his lips, he began to drink ; but he threw it
down in disgust a second later, and spat out what was in
his mouth. ' What filth is this ? ' he cried. ' To your
father you give the most excellent sak£, while to me you
give foul water ! What is the meaning of it ? ' He
gave Koyuri a sound beating, and then told him to lead
the way to the red people on the beach, saying, * I will
beat you again if I don't get some good sake ; so you had
better see to it ! '
Koyuri led the way, weeping the while at the loss of
his sake, which Mamikiko had thrown away, and fearing
the anger of his red friends. In the usual place they
found the strangers, who had both been drinking and
241 31
Ancient Tales and Folklore of Japan
were still doing so. Mamikiko was surprised at their
appearance : he had seen nothing quite like them before.
Their bodies were of the pink of cherry blossom shining
in the sun, while their long red hair almost frightened
him ; both were naked except for a green girdle made of
some curious seaweed.
4 Well, boy Koyuri, what are you crying about, and
why back so soon ? Has your father drunk the sake
already ? If so he must be almost as fond of it as we.'
* No, no : my father has not drunk it ; but Mamikiko,
here, took it from me and drank some, spitting it out and
saying it was not sake ; the rest he threw away, and then
made me bring him here. May I have some more for
my father ? ' The red man refilled the gourd and told
him not to mind, and seemed amused at Koyuri's account
of Mamikiko spitting it out.
* I am as fond of sake as any one,' cried Mamikiko :
4 will you give me some ? '
' Oh,.yes ; help yourself,' said the red man ; * Help your-
self.' Mamikiko filled the largest of the cups, and, putting
it to his nose, smelt the fragrance, which was delicious ;
but as soon as he put it to his lips his face changed,
and he had to spit again, for the taste was nauseating.
4 What is the meaning of this ? ' he cried angrily ; and
the red man answered still more angrily :
' You do not seem to be aware of who I am. Well, I will
tell you that I am a shojo of high degree, and I live deep
in the bottom of the ocean near the Sea Dragon's Palace.
Recently we heard that a sacred mountain had arisen on
the edge of the sea, and, as it is a lucky omen, and a sign
that the Empire of Japan will exist in perpetuity, I have
242
White Sake
come here to see it. While enjoying the magnificent
scene from Suruga coast I met this good boy Koyuri, who
asked for sake for his poor sick old father, and I gave
him some. Now, this sake is not ordinary sake, but
sacred, and those who drink it live for ever and retain
their youth ; moreover, it cures all diseases even in the
aged. But you must know that any medicine is sometimes
a poison, and thus it is that this sweet sacred white sake is
good only in taste to the righteous, and bad-tasting and
poisonous to the wicked. Thus I know that, as it tastes
evil to you, you are an evil and wicked man, selfish and
greedy.' And both the shojos laughed at Mamikiko,
who, on hearing that the few drops which he must have
swallowed would act as poison and soon kill him, began to
cry with fear and to regret his conduct. He begged and
implored forgiveness and that his life might be spared,
and vowed that he would reform if only given a chance.
The shojo, drawing some powder from a case, gave it to
Mamikiko, and told him to swallow it in some sake ;
t for/ said he, ' it is better to repent and reform even in
your old age than not at all.'
Mamikiko drank it down this time, finding the wine
sweet and delicious ; it strengthened him and made him
feel well, and he reformed and became a good man. He
made friends again with Yurine and treated Koyuri well.
Some years later Mamikiko and Yurine built a hut
at the southern base of Fuji San, where they brewed
white sake from a recipe given them by the shojo, and
they gave it to all who suffered from sake poisoning.
Both Mamikiko and Yurine lived for 300 years.
In the Middle Ages a man who had heard this story
243
Ancient Tales and Folklore of Japan
brewed white sake at the foot of Mount Fuji ; he made
it with rice yeast, and people became very fond of it.
Even to-day white sake is brewed somewhere at the foot
of the mountain, and is well known as a special liquor
belonging to Fuji. I myself drank it in 1907 without
fear of living beyond my fifty-fifth year.
244
XXXIX
THE BLIND BEAUTY
NEARLY three hundred years ago (or, according to my
story-teller, in the second year of Kwanei, which would be
1626, the period of Kwanei having begun in 1624 and
ended in 1644) there lived at Maidzuru, in the province
of Tango, a youth named Kichijiro.
Kichijiro had been born at the village of Tai, where
his father had been a native ; but on the death of the
father he had come with his elder brother, Kichisuke, to
Maidzuru. The brother was his only living relation
except an uncle, and had taken care of him for four years,
educating him from the age of eleven until fifteen ; and
Kichijiro was very grateful, and determined that now he
had reached the age of fifteen he must no longer be a
drag on his brother, but must begin to make a way in
the world for himself.
After looking about for some weeks, Kichijiro found
employment with Shiwoya Hachiyemon, a merchant in
Maidzuru. He worked very hard, and soon gained his
master's friendship ; indeed, Hachiyemon thought very
highly of his apprentice ; he favoured him in many ways
245
Ancient Tales and Folklore of Japan
over older clerks, and finally entrusted him with the key
of his safes, which contained documents and much money.
Now, Hachiyemon had a daughter of Kichijiro's age,
of great beauty and promise, and she fell desperately in
love with Kichijiro, who himself was at first unaware of
this. The girl's name was Ima, O Ima San, and she was
one of those delightful ruddy, happy-faced girls whom
only Japan can produce — a mixture of yellow and red,
with hair and eyebrows as black as a raven. Ima paid
Kichijiro compliments now and then ; but he was a boy
who thought little of love. He intended to get on in
the world, and marriage was a thing which had not yet
entered into his mind.
After Kichijiro had been some six months in the
employment of Hachiyemon he stood higher than ever in
the master's estimation ; but the other clerks did not like
him. They were jealous. One was specially so. This
was Kanshichi, who hated him not only because he was
favoured by the merchant but also because he himself
loved O Ima, who had given him many a rebuff when he
had attempted to make love to her. So great did this
secret hate become, at last Kanshichi vowed that he
would be revenged upon Kichijiro, and if necessary upon
his master Hachiyemon and his daughter O Ima as well ;
for he was a wicked and scheming man.
One day an opportunity occurred.
Kichijiro had so far secured confidence that the master
had sent him off to Kasumi, in Tajima Province, there to
negotiate the purchase of a junk. While he was away
Kanshichi broke into the room where the safe was kept,
and took therefrom two bags containing money in gold up
246
KICHIJIRO FINDS POOR O IMA BLIND
The Blind Beauty
to the value of 200 ryo. He effaced all signs of his
action, and went quietly back to his work. Two or three
days later Kichijiro returned, having successfully accom-
plished his mission, and, after reporting this to the
master, set to his routine work again. On examining the
safe, he found that the 200 ryo of gold were missing, and,
he having reported this, the office and the household were
thrown into a state of excitement.
After some hours of hunting for the money it was
found in a koro (incense -burner) which belonged to
Kichijiro, and no one was more surprised than he. It
was Kanshichi who had found it, naturally, after having
put it there himself; he did not accuse Kichijiro of
having stolen the money — his plans were more deeply
laid. The money having been found there, he knew that
Kichijiro himself would have to say something. Of course
Kichijiro said he was absolutely innocent, and that when
he had left for Kasumi the money was safe — he had seen
it just before leaving.
Hachiyemon was sorely distressed. He believed in
the innocence of Kichijiro ; but how was he to prove it?
Seeing that his master did not believe Kichijiro guilty,
Kanshichi decided that he must do something which
would render it more or less impossible for Hachiyemon
to do otherwise than to send his hated rival Kichijiro
away. He went to the master and said :
c Sir, I, as your head clerk, must tell you that, though
perhaps Kichijiro is innocent, things seem to prove that
he is not, for how could the money have got into his
koro ? If he is not punished, the theft will reflect on all
of us clerks, your faithful servants, and I myself should
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Ancient Tales and Folklore of Japan
have to leave your service, for all the others would do so,
and you would be unable to carry on your business.
Therefore I venture to tell you, sir, that it would be
advisable in your own interests to send poor Kichijiro, for
whose misfortune I deeply grieve, away.'
Hachiyemon saw the force of this argument, and
agreed. He sent for Kichijiro, to whom he said :
4 Kichijiro, deeply as I regret it, I am obliged to send
you away. I do not believe in your guilt, but I know
that if I do not send you away all my clerks will leave
me, and I shall be ruined. To show you that I believe in
your innocence, I will tell you that my daughter Ima loves
you, and that if you are willing, and after you can prove
your innocence, nothing would give me greater pleasure
than to have you back as my son-in-law. Go now. Try
and think how you can prove your innocence. My best
wishes go with you/
Kichijiro was very sad. Now that he had to go, he
found that he should more than miss the companionship
of the sweet O Ima. With tears in his eyes, he vowed to
the father that he would come back, prove his innocence,
and marry O Ima ; and with O Ima herself he had his
first love scene. They vowed that neither should rest
until the scheming thief had been discovered, and they
were both reunited in such a way that nothing could part
them.
Kichijiro went back to his brother Kichisuke at Tai
village, to consult as to what it would be best for him to
do to re-establish his reputation. After a few weeks, he
was employed through his brother's interest and that of
his only surviving uncle in Kyoto. There he worked
248
The Blind Beauty
hard and faithfully for four long years, bringing much
credit to his firm, and earning much admiration from
his uncle, who made him heir to considerable landed
property, and gave him a share in his own business.
Kichijiro found himself at the age of twenty quite a rich
man.
In the meantime calamity had come on pretty O Ima.
After Kichijiro had left Maidzuru, Kanshichi began to
pester her with attentions. She would have none of him ;
she would not even speak to him ; and so exasperated did
he become at last that he used to waylay her. On one
occasion he resorted to violence and tried to carry her
away by force. Of this she complained to her father,
who promptly dismissed him from his service.
This made villain Kanshichi angrier than ever. As
the Japanese proverb says, ' Kawaisa amatte nikusa ga
hyakubai,' — which means, c Excessive love is hatred/ So
it was with Kanshichi : his love turned to hatred. He
thought of how he could be avenged on Hachiyemon and
O Ima. The most simple means, he thought, would be
to burn down their house, the business offices, and the
stores of merchandise : that must bring ruin. So one
night Kanshichi set about doing these things and accom-
plished them most successfully — with the exception that
he himself was caught in the act and sentenced to a heavy
punishment. That was the only satisfaction which was
got by Hachiyemon, who was all but ruined ; he sent
away all his clerks and retired from business, for he was
too old to begin again.
With just enough to keep life and body together,
Hachiyemon and his pretty daughter lived in a little
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Ancient Tales and Folklore of Japan
cheap cottage on the banks of the river, where it was
Hachiyemon's only pleasure to fish for carp and jakko.
For three years he did this, and then fell ill and died.
Poor O Ima was left to herself, as lovely as ever, but
mournful. The few friends she had tried to prevail on
her to marry somebody — anybody, they said, sooner than
live alone, — but to this advice the girl would not listen.
' It is better to live miserably alone,' she said, * than to
marry one for whom you do not care ; I can love none
but Kichijiro, though I shall not see him again/
O Ima spoke the truth on that occasion, without
knowing it, for, true as it is that it never rains but it
pours, O Ima was to have more trouble. An eye sickness
came to her, and in less than two months after her father's
death the poor girl was blind, with no one to attend to her
wants but an old nurse who had stuck to her through all
her troubles. Ima had barely sufficient money to pay for
rice.
It was just at this time that Kichijiro's success was
assured : his uncle had given him a half interest in the
business and made a will in which he left him his whole
property. Kichijiro decided to go and report himself
to his old master at Maidzuru and to claim the hand of
O Ima his daughter. Having learned the sad story of
downfall and ruin, and also of Ima's blindness, Kichijiro
went to the girl's cottage. Poor O Ima came out and
flung herself into his arms, weeping bitterly, and crying :
' Kichijiro, my beloved ! this is indeed almost the hardest
blow of all. The loss of my sight was as nothing before ;
but now that you have come back, I cannot see you, and
how I long to do so you can but little imagine ! It is
250
The Blind Beauty
indeed the saddest blow of all. You cannot now marry
me/
Kichijiro petted her, and said, c Dearest Ima, you must
not be too hasty in your thoughts. I have never ceased
thinking of you ; indeed, I have grown to love you
desperately. I have property now in Kyoto ; but should
you prefer to do so, we will live here in this cottage. I
am ready to do anything you wish. It is my desire to
re-establish your father's old business, for the good of
your family ; but first and before even this we will be
married and never part again. We will do that to-
morrow. Then we will go together to Kyoto and see my
uncle, and ask for his advice. He is always good and
kind, and you will like him — he is sure to like you/
Next day they started on their journey to Kyoto, and
Kichijiro saw his brother and his uncle, neither of whom
had any objection to Kichijiro's bride on account of her
blindness. Indeed, the uncle was so much pleased at his
nephew's fidelity that he gave him half of his capital there
and then. Kichijiro built a new house and offices in
Maidzuru, just where his first master Hachiyemon's place
had been. He re-established the business completely,
calling his firm the Second Shiwoya Hachiyemon, as is
often done in Japan (which adds much to the confusion
of Europeans who study Japanese Art, for pupils often
take the names of their clever masters, calling themselves
the Second, or even the Third or the Fourth).
In the garden of their Maidzuru house was an artificial
mountain, and on this Kichijiro had erected a tombstone
or memorial dedicated to Hachiyemon, his father-in-law.
At the foot of the mountain he erected a memorial to
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Ancient Tales and Folklore of Japan
Kanshichi. Thus he rewarded the evil wickedness of
Kanshichi by kindness, but showed at the same time that
evil-doers cannot expect high places. It is to be hoped
that the spirits of the two dead men became reconciled.
They say in Maidzuru that the memorial tombs still
stand.
252
XL
THE SECRET OF IIDAMACHI POND
IN the first year of Bunkiu, 1861-1864, there lived a
man called Yehara Keisuke in Kasumigaseki, in the
district of Kojimachi. He was a hatomoto — that is, a
feudatory vassal of the Shogun — and a man to whom
some respect was due ; but apart from that, Yehara was
much liked for his kindness of heart and general fairness
in dealing with people. In lidamachi lived another
hatomoto, Hayashi Hayato. He had been married to
Yehara's sister for five years. They were exceedingly
happy ; their daughter, four years old now, was the
delight of their hearts. Their cottage was rather dilapi-
dated ; but it was Hayashi's own, with the pond in
front of it, and two farms, the whole property com-
prising some two hundred acres, of which nearly half
was under cultivation. Thus Hayashi was able to live
without working much. In the summer he fished for
carp ; in the winter he wrote much, and was considered
a bit of a poet.
At the time of this story, Hayashi, having planted his
rice and sweet potatoes (sato-imo), had but little to do, and
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Ancient Tales and Folklore of Japan
spent most of his time with his wife, fishing in his ponds,
one of which contained large suppon (terrapin turtles) as
well as koi (carp). Suddenly things went wrong.
Yehara was surprised one morning to receive a visit
from his sister O Kome.
4 1 have come, dear brother/ she said, 4 to beg you to
help me to obtain a divorce or separation from my
husband.'
4 Divorce ! Why should you want a divorce ? Have
you not always said you were happy with your husband,
my dear friend Hayashi ? For what sudden reason do
you ask for a divorce ? Remember you have been
married for five years now, and that is sufficient to prove
that your life has been happy, and that Hayashi has treated
you well.'
At first O Kome would not give any reason why she
wished to be separated from her husband ; but at last
she said :
4 Brother, think not that Hayashi has been unkind.
He is all that can be called kind, and we deeply love each
other ; but, as you know, Hayashi's family have owned
the land, the farms on one of which latter we live, for
some three hundred years. Nothing would induce him
to change his place of abode, and I should never have
wished him to do so until some twelve days ago/
4 What has happened within these twelve wonderful
days ? ' asked Yehara.
4 Dear brother, I can stand it no longer/ was his sister's
answer. 4 Up to twelve days ago all went well ; but then
a terrible thing happened. It was very dark and warm,
and I was sitting outside our house looking at the clouds
254
IIDAMACHI POND, HAYASHl's HOUSE
OF THE
UNIV5RSITY
Of
LI FOB
The Secret of lidamachi Pond
passing over the moon, and talking to my daughter.
Suddenly there appeared, as if walking on the lilies of the
pond, a white figure. Oh, so white, so wet, and so miser-
able to look at ! It appeared to arise from the pond and
float in the air, and then approached me slowly until it
was within ten feet. As it came my child cried : " Why,
mother, there comes O Sumi — do you know O Sumi ? "
I answered her that I did not, I think ; but in truth I was
so frightened I hardly know what I said. The figure was
horrible to look at. It was that of a girl of eighteen or
nineteen years, with hair dishevelled and hanging loose,
over white and wet shoulders. " Help me ! help me ! "
cried the figure, and I was so frightened that I covered
my eyes and screamed for my husband, who was inside.
He came out and found me in a dead faint, with my child
by my side, also in a state of terror. Hayashi had seen
nothing. He carried us both in, shut the doors, and
told me I must have been dreaming. " Perhaps," he
sarcastically added, " you saw the kappa which is said to
dwell in the pond, but which none of my family have seen
for over one hundred years." That is all that my husband
said on the subject. Next night, however, when in bed,
my child seized me suddenly, crying in terror-stricken
tones, " O Sumi — here is O Sumi — how horrible she looks !
Mother, mother, do you see her?" I did see her. She
stood dripping wet within three feet of my bed, the
whiteness and the wetness and the dishevelled hair being
what gave her the awful look which she bore. " Help me 1
Help me ! " cried the figure, and then disappeared. After
that I could not sleep ; nor could I get my child to do so.
On every night until now the ghost has come — O Sumi,
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Ancient Tales and Folklore of Japan
as my child calls her. I should kill myself if I had to
remain longer in that house, which has become a terror to
myself and my child. My husband does not see the
ghost, and only laughs at me ; and that is why I see no
way out of the difficulty but a separation.'
Yehara told his sister that on the following day he
would call on Hayashi, and sent his sister back to her
husband that night.
Next day, when Yehara called, Hayashi, after hearing
what the visitor had to say, answered :
' It is very strange. I was born in this house over
twenty years ago ; but I have never seen the ghost which
my wife refers to, and have never heard about it. Not
the slightest allusion to it was ever made by my father or
mother. I will make inquiries of all my neighbours and
servants, and ascertain if they ever heard of the ghost, or
even of any one coming to a sudden and untimely end.
There must be something : it is impossible that my little
child should know the name " Sumi," she never having
known any one bearing it.'
Inquiries were made ; but nothing could be learned
from the servants or from the neighbours. Hayashi
reasoned that, the ghost being always wet, the mystery
might be solved by drying up the pond — perhaps to find
the remains of some murdered person, whose bones re-
quired decent burial and prayers said over them.
The pond was old and deep, covered with water plants,
and had never been emptied within his memory. It was
said to contain a kappa (mythical beast, half-turtle, half-
man). In any case, there were many terrapin turtle, the
capture of which would well repay the cost of the empty-
256
The Secret of lidamachi Pond
ing. The bank of the pond was cut, and next day there
remained only a pool in the deepest part ; Hayashi decided
to clear even this and dig into the mud below.
At this moment the grandmother of Hayashi arrived,
an old woman of some eighty years, and said :
' You need go no farther. I can tell you all about the
ghost. O Sumi does not rest, and it is quite true that
her ghost appears. I am very sorry about it, now in my
old age ; for it is my fault — the sin is mine. Listen and
I will tell you all.'
Every one stood astonished at these words, feeling that
some secret was about to be revealed.
The old woman continued :
' When Hayashi Hayato, your grandfather, was alive,
we had a beautiful servant girl, seventeen years of age,
called O Sumi. Your grandfather became enamoured of
this girl, and she of him. I was about thirty at that time,
and was jealous, for my better looks had passed away.
One day when your grandfather was out I took Sumi to
the pond and gave her a severe beating. During the
struggle she fell into the water and got entangled in the
weeds ; and there I left her, fully believing the water to
be shallow and that she could get out. She did not
succeed, and was drowned. Your grandfather found her
dead on his return. In those days the police were not
very particular with their inquiries. The girl was buried ;
but nothing was said to me, and the matter soon blew
over. Fourteen days ago was the fiftieth anniversary of
this tragedy. Perhaps that is the reason of Sumi's ghost
appearing ; for appear she must, or your child could not
have known of her name. It must be as your child says,
257 33
Ancient Tales and Folklore of Japan
and that the first time she appeared Sumi communicated
her name/
The old woman was shaking with fear, and advised
them all to say prayers at O Sumi's tomb. This was
done, and the ghost has been seen no more. Hayashi
said :
' Though I am a samurai, and have read many books,
I never believed in ghosts ; but now I do.'
258
XLI
THE SPIRIT OF YENOKI1
THERE is a mountain in the province of Idsumi called
Oki-yama (or Oji Yam a) ; it is connected with the
Mumaru-Yama mountains. I will not vouch that I am
accurate in spelling either. Suffice it to say that the
story was told to me by Fukuga Sei, and translated by
Mr. Ando, the Japanese translator of our Consulate at
Kobe. Both of these give the mountain's name as Oki-
yama, and say that on the top of it from time im-
memorial there has been a shrine dedicated to Fudo-
myo-o (Achala, in Sanskrit, which means ' immovable,'
and is the god always represented as surrounded by fire
and sitting uncomplainingly on as an example to others ;
he carries a sword in one hand, and a rope in the other,
as a warning that punishment awaits those who are unable
to overcome with honour the painful struggles of life).
Well, at the top of Oki-yama (high or big mountain)
is this very old temple to Fudo, and many are the
1 Fukuga Sei said that this was an old story told him by his nurse, who was a
native of the village of Oki-yama ; also, that a solid gold Buddha, eighteen inches
in height, had been stolen from the temple three years ago.
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Ancient Tales and Folklore of Japan
pilgrimages which are made there annually. The
mountain itself is covered with forest, and there are
some remarkable cryptomerias, camphor and pine trees.
Many years ago, in the days of which I speak, there
were only a few priests living up at this temple. Among
them was a middle-aged man, half-priest, half-caretaker,
called Yenoki. For twenty years had Yenoki lived
at the temple ; yet during that time he had never cast
eyes on the figure of Fudo, over which he was partly
set to guard ; it was kept shut in a shrine and never
seen by any one but the head priest. One day Yenoki's
curiosity got the better of him. Early in the morning
the door of the shrine was not quite closed. Yenoki
looked in, but saw nothing. On turning to the light
again, he found that he had lost the use of the eye that
had looked : he was stone-blind in the right eye.
Feeling that the divine punishment served him well,
and that the gods must be angry, he set about purifying
himself, and fasted for one hundred days. Yenoki was
mistaken in his way of devotion and repentance, and
did not pacify the gods ; on the contrary, they turned
him into a tengu (long-nosed devil who dwells in
mountains, and is the great teacher of jujitsu).
But Yenoki continued to call himself a priest — ' Ichigan
Hoshi,' meaning the one-eyed priest — for a year, and
then died ; and it is said that his spirit passed into an
enormous cryptomeria tree on the east side of the
mountain. After that, when sailors passed the Chinu
Sea (Osaka Bay), if there was a storm they used to
pray to the one-eyed priest for help, and if a light
was seen on the top of Oki-yama they had a sure sign
260
THE SPIRIT OF THE ONE-EYED PRIEST, YENOKI,
APPEARS TO SONOBE
,
The Spirit of Yenoki
that, no matter how rough the sea, their ship would
not be lost.
It may be said, in fact, that after the death of the
one-eyed priest more importance was attached to his
spirit and to the tree into which it had taken refuge
than to the temple itself. The tree was called the
Lodging of the One-eyed Priest, and no one dared
approach it — not even the woodcutters who were
familiar with the mountains. It was a source of awe
and an object of reverence.
At the foot of Oki-yama was a lonely village, separated
from others by fully two ri (five miles), and there were
only one hundred and thirty houses in it.
Every year the villagers used to celebrate the * Bon '
by engaging, after it was over, in the dance called ' Bon
Odori.' Like most other things in Japan, the ' Bon '
and the * Bon Odori ' were in extreme contrast. The
' Bon ' was a ceremony arranged for the spirits of the
dead, who are supposed to return to earth for three days
annually, to visit their family shrines — something like our
All Saints' Day, and in any case quite a serious religious
performance. The ' Bon Odori ' is a dance which varies
considerably in different provinces. It is confined mostly
to villages — for one cannot count the pretty geisha dances
in Kyoto which are practically copies of it. It is a dance
of boys and girls, one may say, and continues nearly all
night on the village green. For the three or four nights
that it lasts, opportunities for flirtations of the most violent
kind are plentiful. There are no chaperons (so to speak),
and (to put it vulgarly) every one ' goes on the bust ' !
Hitherto - virtuous maidens spend the night out as
261
Ancient Tales and Folklore of Japan
impromptu sweethearts ; and, in the village of which this
story is told, not only is it they who let themselves go,
but even young brides also.
So it came to pass that the village at the foot of
Oki-yama mountain — away so far from other villages —
was a bad one morally. There was no restriction to
what a girl might do or what she might not do during
the nights of the c Bon Odori.' Things went from bad
to worse until, at the time of which I write, anarchy
reigned during the festive days. At last it came to pass
that after a particularly festive ' Bon,' on a beautiful
moonlight night in August, the well-beloved and charming
daughter of Kurahashi Yozaemon, O Kimi, aged eighteen
years, who had promised her lover Kurosuke that she
would meet him secretly that evening, was on her way
to do so. After passing the last house in her mountain
village she came to a thick copse, and standing at the
edge of it was a man whom O Kimi at first took to be
her lover. On approaching she found that it was not
Kurosuke, but a very handsome youth of twenty-three
years. He did not speak to her ; in fact, he kept a
little away. If she advanced, he receded. So handsome
was the youth, O Kimi felt that she loved him. < Oh
how my heart beats for him ! ' said she. ' After all, why
should I not give up Kurosuke ? He is not good-
looking like this man, whom I love already before I
have even spoken to him. I hate Kurosuke, now that
I see this man.'
As she said this she saw the figure smiling and beckon-
ing, and, being a wicked girl, loose in her morals, she
followed him and was seen no more. Her family were
262
The Spirit of Yenoki
much exercised in their minds. A week passed, and
O Kimi San did not return.
A few days later Tamae, the sixteen-year-old daughter
of Kinsaku, who was secretly in love with the son of
the village Headman, was awaiting him in the temple
grounds, standing the while by the stone figure of
Jizodo (Sanskrit, Kshitigarbha, Patron of Women and
Children). Suddenly there stood near Tamae a handsome
youth of twenty-three years, as in the case of O Kimi ;
she was greatly struck by the youth's beauty, so much
so that when he took her by the hand and led her off
she made no effort to resist, and she also disappeared.
And thus it was that nine girls of amorous nature dis-
appeared from this small village. Everywhere for thirty
miles round people talked and wondered, and said unkind
things.
In Oki-yama village itself the elder people said :
4 Yes : it must be that our children's immodesty since
the ' Bon Odori ' has angered Yenoki San : perhaps it is
he himself who appears in the form of this handsome youth
and carries off our daughters/
Nearly all agreed in a few days that they owed their
losses to the Spirit of the Yenoki Tree ; and as soon as
this notion had taken root the whole of the villagers
locked and barred themselves in their houses both day
and night. Their farms became neglected ; wood was
not being cut on the mountain ; business was at a stand-
still. The rumour of this state of affairs spread, and the
Lord of Kishiwada, becoming uneasy, summoned Sonobe
Hayama, the most celebrated swordsman in that part of
Japan.
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Ancient Tales and Folklore of Japan
4 Sonobe, you are the bravest man I know of, and the
best fighter. It is for you to go and inspect the tree
where lodges the spirit of Yenoki. You must use your
own discretion. I cannot advise as to what it is best that
you should do. I leave it to you to dispose of the
mystery of the disappearances of the nine girls.'
c My lord,' said Sonobe, ' my life is at your lordship's
call. I shall either clear the mystery or die.'
After this interview with his master Sonobe went home.
He put himself through a course of cleansing. He fasted
and bathed for a week, and then repaired to Oki-yama.
This was in the month of October, when to me things
always look their best. Sonobe ascended the mountain,
and went first to the temple, which he reached at three
o'clock in the afternoon, after a hard climb. Here he
said prayers before the god Fudo for fully half an hour.
Then he set out to cross the short valley which led up to
the Oki-yama mountain, and to the tree which held the
spirit of the one-eyed priest, Yenoki.
It was a long and steep climb, with no paths, for the
mountain was avoided as much as possible by even the
most adventurous of woodcutters, none of whom ever
dreamed of going up as far as the Yenoki tree. Sonobe
was in good training and a bold warrior. The woods
were dense ; there was a chilling damp, which came from
the spray of a high waterfall. The solitude was intense,
and once or twice Sonobe put his hand on the hilt of his
sword, thinking that he heard some one following in the
gloom ; but there was no one, and by five o'clock Sonobe
had reached the tree and addressed it thus :
' Oh, honourable and aged tree, that has braved
264
The Spirit of Yenoki
centuries of storm, thou hast become the home of Yenoki's
spirit. In truth there is much honour in having so stately
a lodging, and therefore he cannot have been so bad a man.
I have come from the Lord of Kishiwada to upbraid him,
however, and to ask what means it that Yenoki's spirit
should appear as a handsome youth for the purpose of
robbing poor people of their daughters. This must not
continue ; else you, as the lodging of Yenoki's spirit, will
be cut down, so that it may escape to another part of the
country.'
At that moment a warm wind blew on the face of
Sonobe, and dark clouds appeared overhead, rendering the
forest dark ; rain began to fall, and the rumblings of
earthquake were heard.
Suddenly the figure of an old priest appeared in ghostly
form, wrinkled and thin, transparent and clammy, nerve-
shattering ; but Sonob£ had no fear.
' You have been sent by the Lord of Kishiwada,' said
the ghost. ' I admire your courage for coming. So
cowardly and sinful are most men, they fear to come near
where my spirit has taken refuge. I can assure you that
I do no evil to the good. So bad had morals become in
the village, it was time to give a lesson. The villagers'
customs defied the gods. It is true that I, hoping to im-
prove these people and make them godly, assumed the
form of a youth, and carried away nine of the worst of
them. They are quite well. They deeply regret their
sins, and will reform their village. Every day I have given
them lectures. You will find them on the " Mino toge,"
or second summit of this mountain, tied to trees. Go
there and release them, and afterwards tell the Lord of
265 34
Ancient Tales and Folklore of Japan
Kishiwada what the spirit of Yenoki, the one-eyed priest,
has done, and that it is always ready to help him to im-
prove his people. Farewell ! '
No sooner had the last word been spoken than the
spirit vanished. Sonobe, who felt somewhat dazed by
what the spirit had said, started off nevertheless to the
* Mino toge ' ; and there, sure enough, were the nine girls,
tied each to a tree, as the spirit had said. He cut their
bonds, gave them a lecture, took them back to the village,
and reported to the Lord of Kishiwada.
Since then the people have feared more than ever the
spirit of the one-eyed priest. They have become com-
pletely reformed, an example to the surrounding villages.
The nine houses or families whose daughters behaved so
badly contribute annually the rice eaten by the priests of
Fudo-myo-o Temple. It is spoken of as 'the nine-
families rice of Oki.'
266
XLI1
THE SPIRIT OF THE LOTUS LILY
FOR some time I have been hunting for a tale about the
lotus lily. My friend Fukuga has at last found one
which is said to date back some two hundred years. It
applies to a castle that was then situated in what was
known as Kinai, now incorporated into what may be
known as the Kyoto district. Probably it refers to one
of the castles in that neighbourhood, though I myself know
of only one, which is now called Nijo Castle.
Fukuga (who does not speak English) and my
interpreter made it very difficult for me to say that the
story does not really belong to a castle in the province
of Idzumi, for after starting it in Kyoto they suddenly
brought me to Idzumi, making the hero of it the Lord
of Koriyama. In any case, I was first told that disease
and sickness broke out in Kinai (Kyoto). Thousands
of people died of it. It spread to Idzumi, where
the feudal Lord of Koriyama lived, and attacked him
also. Doctors were called from all parts ; but it was
no use. The disease spread, and, to the dismay of all,
267
Ancient Tales and Folklore of Japan
not only the Lord of Koriyama but also his wife and
child were stricken.
There was a panic terror in the country — not that the
people feared for themselves, but because they were in
dread that they might lose their lord and his wife and
child. The Lord Koriyama was much beloved. People
flocked to the castle. They camped round its high walls,
and in its empty moats, which were dry, there having
been no war for some time.
One day, during the illness of this great family, Tada
Samon, the highest official in the castle (next to the Lord
Koriyama himself), was sitting in his room, thinking
what was best to be done on the various questions that
were awaiting the Daimio's recovery. While he was thus
engaged, a servant announced that there was a visitor at
the outer gate who requested an interview, saying that he
thought he could cure the three sufferers.
Tada Samon would see the caller, whom the servant
shortly after fetched.
The visitor turned out to be a yamabushi (mountain
recluse) in appearance, and on entering the room bowed
low to Samon, saying :
' Sir, it is an evil business — this illness of our lord and
master — and it has been brought about by an evil spirit,
who has entered the castle because you have put up no
defence against impure and evil spirits. This castle is the
centre of administration for the whole of the surrounding
country, and it was unwise to allow it to remain un-
fortified against impure and evil spirits. The saints of
old l have always told us to plant the lotus lily, not only
1 Rakkan.
268
IPPAI ATTACKS THE CHILDREN
( UNIVERSITY )
OF
The Spirit of the Lotus Lily
in the one inner ditch surrounding a castle, but also in
both ditches or in as many as there be, and, moreover,
to plant them all around the ditches. Surely, sir, you
know that the lotus, being the most emblematic flower
in our religion, must be the most pure and sacred ; for
this reason it drives away uncleanness, which cannot
cross it. Be assured, sir, that if your lord had not
neglected the northern ditches of his castle, but had
kept them filled with water, clean, and had planted the
sacred lotus, no such evil spirit would have come as the
present sent by Heaven to warn him. If I am allowed
to do so, I shall enter the castle to-day and pray that the
evil spirit of sickness leave ; and I ask that I may be
allowed to plant lotuses in the northern moats. Thus
only can the Lord of Koriyama and his family be saved.'
Samon nodded in answer, for he now remembered that
the northern moats had neither lotus nor water, and that
this was partly his fault — a matter of economy in connec-
tion with the estates. He interviewed his master, who
was more sick than ever. He called all the Court
officials. It was decided that the yamabushi should have
his way. He was told to carry out his ideas as he
thought best. There was plenty of money, and there
were hundreds of hands ready to help him — anything to
save the master.
The yamabushi washed his body, and prayed that the
evil spirit of sickness should leave the castle. Subsequently
he superintended the cleansing and repairing of the
northern moats, directing the people to fill them with
water and plant lotuses. Then he disappeared mysteriously
— vanished almost before the men's eyes. Wonderingly,
269
Ancient Tales and Folklore of Japan
but with more energy than ever, the men worked to carry
out the orders. In less than twenty-four hours the moats
had been cleaned, repaired, filled, and planted.
As was to be expected, the Lord Koriyama, his wife,
and son became rapidly better. In a week all were able
to be up, and in a fortnight they were as well as ever they
had been.
Thanksgivings were held, and there were great rejoic-
ings all over Idzumi. Later, people flocked to see the
splendidly-kept moats of lotuses, and the villagers went
so far as to rename among themselves the castle, calling it
the Lotus Castle.
Some years passed before anything strange happened.
The Lord Koriyama had died from natural causes, and
had been succeeded by his son, who had neglected the
lotus roots. A young samurai was passing along one of
the moats. This was at the end of August, when the
flowers of the lotus are strong and high. The samurai
suddenly saw two beautiful boys, about six or seven years
of age, playing at the edge of the moat.
' Boys/ said he, ' it is not safe to play so near the edge
of this moat. Come along with me.'
He was about to take them by the hand and lead them
off to a safer place, when they sprang into the air a little
way, smiling at him the while, and fell into the water,
where they disappeared with a great splash that covered
him with spray.
So astonished was the samurai, he hardly knew what
to think, for they did not reappear. He made sure they
must be two kappas (mythical animals), and with this
idea in his mind he ran to the castle and gave information.
270
The Spirit of the Lotus Lily
The high officials held a meeting, and arranged to have
the moats dragged and cleaned ; they felt that this should
have been done when the young lord had succeeded his
father.
The moats were dragged accordingly from end to end ;
but no kappa was found. They came to the conclusion
that the samurai had been indulging in fancies, and he
was chaffed in consequence.
Some few weeks later another samurai, Murata Ippai,
was returning in the evening from visiting his sweetheart,
and his road led along the outer moat. The lotus
blossoms were luxuriant ; and Ippai sauntered slowly
on, admiring them and thinking of his lady-love, when
suddenly he espied a dozen or more of the beautiful
little boys playing near the water's edge. They had
no clothing on, and were splashing one another with
water.
' Ah ! ' reflected the samurai, ' these, surely, are the
kappas, of which we were told before. Having taken the
form of human beings, they think to deceive me ! A
samurai is not frightened by such as they, and they will
find it difficult to escape the keen edge of my sword.'
Ippai cast off his clogs, and, drawing his sword, pro-
ceeded stealthily to approach the supposed kappas. He
approached until he was within some twenty yards ; then
he remained hidden behind a bush, and stood for a minute
to observe.
The children continued their play. They seemed to
be perfectly natural children, except that they were all
extremely beautiful, and from them was wafted a peculiar
scent, almost powerful, but sweet, and resembling that of
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Ancient Tales and Folklore of Japan
the lotus lily. Ippai was puzzled, and was almost inclined
to sheathe his sword on seeing how innocent and un-
suspecting the children looked ; but he thought that he
would not be acting up to the determination of a samurai
if he changed his mind. Gripping his sword with renewed
vigour, therefore, he dashed out from his hiding-place and
slashed right and left among the supposed kappas.
Ippai was convinced that he had done much slaughter,
for he had felt his sword strike over and over again, and
had heard the dull thuds of things falling ; but when he
looked about to see what he had killed there arose a
peculiar vapour of all colours which almost blinded him
by its brilliance. It fell in a watery spray all round
him.
Ippai determined to wait until the morning, for he
could not, as a samurai, leave such an adventure unfinished ;
nor, indeed, would he have liked to recount it to his friends
unless he had seen the thing clean through.
It was a long and dreary wait ; but Ippai was equal to
it and never closed his eyes during the night.
When morning dawned he found nothing but the
stalks of lotus lilies sticking up out of the water in his
vicinity.
' But my sword struck more than lotus stalks/ thought
he. ' If I have not killed the kappas which I saw myself
in human form, they must have been the spirits of the
lotus. What terrible sin have I committed ? It was by
the spirits of the lotus that our Lord of Koriyama and his
family were saved from death ! Alas, what have I done —
I, a samurai, whose every drop of blood belongs to his
master ? I have drawn my sword on my master's most
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The Spirit of the Lotus Lily
faithful friends ! I must appease the spirits by dis-
embowelling myself.1
Ippai said a prayer, and then, sitting on a stone by the
side of the fallen lotus flowers, did harakiri.
The flowers continued to bloom ; but after this no
more lotus spirits were seen.
273 35
XLIII
THE TEMPLE OF THE AWABI
IN Noto Province there is a small fishing-village called
Nanao. It is at the extreme northern end of the main-
land. There is nothing opposite until one reaches either
Korea or the Siberian coast — except the small rocky
islands which are everywhere in Japan, surrounding as it
were by an outer fringe the land proper of Japan itself.
Nanao contains not more than five hundred souls.
Many years ago the place was devastated by an earthquake
and a terrific storm, which between them destroyed nearly
the whole village and killed half of the people.
On the morning after this terrible visitation, it was
seen that the geographical situation had changed. Opposite
Nanao, some two miles from the land, had arisen a rocky
island about a mile in circumference. The sea was muddy
and yellow. The people surviving were so overcome and
awed that none ventured into a boat for nearly a month
afterwards ; indeed, most of the boats had been. destroyed.
Being Japanese, they took things philosophically. Every
one helped some other, and within a month the village
looked much as it had looked before ; smaller, and less
274
THE FISHERMEN ARE ASTONISHED AT THE
EXTRAORDINARY LIGHT
OF THE
( UNIVERSITY )
OF
The Temple of the Awabi
populated, perhaps, but managing itself unassisted by the
outside world. Indeed, all the neighbouring villages had
suffered much in the same way, and after the manner of
ants had put things right again.
The fishermen of Nanao arranged that their first fish-
ing expedition should be taken together, two days before
the * Bon/ They would first go and inspect the new
island, and then continue out to sea for a few miles, to
find if there were still as many tai fish on their favourite
ground as there used to be.
It would be a day of intense interest, and the villages
of some fifty miles of coast had all decided to make their
ventures simultaneously, each village trying its own
grounds, of course, but all starting at the same time, with
a view of eventually reporting to each other the condition
of things with regard to fish, for mutual assistance is a
strong characteristic in the Japanese when trouble over-
comes them.
At the appointed time two days before the festival
the fishermen started from Nanao. There were thirteen
boats. They visited first the new island, which proved to
be simply a large rock. There were many rock fish, such
as wrasse and sea-perch, about it ; but beyond that there
was nothing remarkable. It had not had time to gather
many shell -fish on its surface, and there was but little
edible seaweed as yet. So the thirteen boats went farther
to sea, to discover what had occurred to their old and
excellent tai grounds.
These were found to produce just about what they
used to produce in the days before the earthquake ; but
the fishermen were not able to stay long enough to
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Ancient Tales and Folklore of Japan
make a thorough test. They had meant to be away all
night ; but at dusk the sky gave every appearance of a
storm : so they pulled up their anchors and made for
home.
As they came close to the new island they were
surprised to see, on one side of it, the water for the space
of 240 feet square lit up with a strange light. The light
seemed to come from the bottom of the sea, and in spite
of the darkness the water was transparent. The fishermen,
very much astonished, stopped to gaze down into the blue
waters. They could see fish swimming about in thousands ;
but the depth was too great for them to see the bottom,
and so they gave rein to all kinds of superstitious ideas
as to the cause of the light, and talked from one boat to
the other about it. A few minutes afterwards they had
shipped their immense paddling oars and all was quiet.
Then they heard rumbling noises at the bottom of the
sea, and this filled them with consternation — they feared
another eruption. The oars were put out again, and to
say that they went fast would in no way convey an idea
of the pace that the men made their boats travel over the
two miles between the mainland and the island.
Their homes were reached well before the storm came
on ; but the storm lasted for fully two days, and the
fishermen were unable to leave the shore.
As the sea calmed down and the villagers were looking
out, on the third day cause for astonishment came.
Shooting out of the sea near the island rock were rays
that seemed to come from a sun in the bottom of the sea.
All the village congregated on the beach to see this extra-
ordinary spectacle, which was discussed far into the night.
276
The Temple of the Awabi
Not even the old priest could throw any light on the
subject. Consequently, the fishermen became more and
more scared, and few of them were ready to venture to
sea next day ; though it was the time for the magnificent
sawara (king mackerel), only one boat left the shore, and
that belonged to Master Kansuke, a fisherman of some
fifty years of age, who, with his son Matakichi, a youth
of eighteen and a most faithful son, was always to the
fore when anything out of the common had to be
done.
Kansuke had been the acknowledged bold fisherman of
Nanao, the leader in all things since most could remember,
and his faithful and devoted son had followed him from
the age of twelve through many perils ; so that no one
was astonished to see their boat leave alone.
They went first to the tai grounds and fished there
during the night, catching some thirty odd tai between
them, the average weight of which would be four pounds.
Towards break of day another storm showed on the
horizon. Kansuke pulled up his anchor and started for
home, hoping to take in a hobo line which he had
dropped overboard near the rocky island on his way out
— a line holding some two hundred hooks. They had
reached the island and hauled in nearly the whole line when
the rising sea caused Kansuke to lose his balance and fall
overboard.
Usually the old man would soon have found it an easy
matter to scramble back into the boat. On this occasion,
however, his head did not appear above water ; and so
his son jumped in to rescue his father. He dived into
water which almost dazzled him, for bright rays were
277
v
Ancient Tales and Folklore of Japan
shooting through it. He could see nothing of his father,
but felt that he could not leave him. As the mysterious
rays rising from the bottom might have something to do
with the accident, he made up his mind to follow them :
they must, he thought, be reflections from the eye of some
monster.
It was a deep dive, and for many minutes Matakichi
was under water. At last he reached the bottom, and
here he found an enormous colony of the awabi (ear-shells).
The space covered by them was fully 200 square feet, and
in the middle of all was one of gigantic size, the like of
which he had never heard of. From the holes at the
top through which the feelers pass shot the bright rays
which illuminated the sea, — rays which are said by the
Japanese divers to show the presence of a pearl. The
pearl in this shell, thought Matakichi, must be one of
enormous size — as large as a baby's head. From all the
awabi shells on the patch he could see that lights were
coming, which denoted that they contained pearls ; but
wherever he looked Matakichi could see nothing of his
father. He thought his father must have been drowned,
and if so, that the best thing for him to do would be to
regain the surface and repair to the village to report his
father's death, and also his wonderful discovery, which
would be of such value to the people of Nanao. Having
after much difficulty reached the surface, he, to his dismay,
found the boat broken by the sea, which was now high.
Matakichi was lucky, however. He saw a bit of floating
wreckage, which he seized ; and as sea, wind, and current
helped him, strong swimmer as he was, it was not more
than half an hour before he was ashore, relating to the
278
The Temple of the Awabi
villagers the adventures of the day, his discoveries, and
the loss of his dear father.
The fishermen could hardly credit the news that what
they had taken to be supernatural lights were caused by
ear-shells, for the much-valued ear-shell was extremely
rare about their district ; but Matakichi was a youth of
such trustworthiness that even the most sceptical believed
him in the end, and had it not been for the loss of Kansuke
there would have been great rejoicing in the village that
evening.
Having told the villagers the news, Matakichi repaired
to the old priest's house at the end of the village, and
told him also.
' And now that my beloved father is dead/ said he, c I
myself beg that you will make me one of your disciples, so
that I may pray daily for my father's spirit.'
The old priest followed Matakichi's wish and said,
' Not only shall I be glad to have so brave and filial a
youth as yourself as a disciple, but also I myself will pray
with you for your father's spirit, and on the twenty-first
day from his death we will take boats and pray over the
spot at which he was drowned/
Accordingly, on the morning of the twenty-first day
after the drowning of poor Kansuke, his son and the priest
were anchored over the place where he had been lost, and
prayers for the spirit of the dead were said.
That same night the priest awoke at midnight ; he felt
ill at ease, and thought much of the spiritual affairs of his
flock.
Suddenly he saw an old man standing near the head of
his couch, who, bowing courteously, said :
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Ancient Tales and Folklore of Japan
< 1 am the spirit of the great ear-shell lying on the
bottom of the sea near Rocky Island. My age is over
1000 years. Some days ago a fisherman fell from his
boat into the sea, and I killed and ate him. This morning
I heard your reverence praying over the place where I lay,
with the son of the man I ate. Your sacred prayers have
taught me shame, and I sorrow for the thing I have done.
By way of atonement I have ordered my followers to
scatter themselves, while I have determined to kill my-
self, so that the pearls that are in my shell may be
given to Matakichi, the son of the man I ate. All
I ask is that you should pray for my spirit's welfare.
Farewell ! '
Saying which, the ghost of the ear-shell vanished.
Early next morning, when Matakichi opened his shutters
to dust the front of his door, he found thereat what he
took at first to be a large rock covered with seaweed, and
even with pink coral. On closer examination Matakichi
found it to be the immense ear-shell which he had seen at
the bottom of the sea off Rocky Island. He rushed off
to the temple to tell the priest, who told Matakichi of
his visitation during the night.
The shell and the body contained therein were carried
to the temple with every respect and much ceremony.
Prayers were said over it, and, though the shell and the
immense pearl were kept in the temple, the body was
buried in a tomb next to Kansuke's, with a monument
erected over it, and another over Kansuke's grave.
Matakichi changed his name to that of Nichige, and
lived happily.
There have been no ear-shells seen near Nanao since,
280
The Temple of the Awabi
but on the rocky island is erected a shrine to the spirit of
the ear-shell.
NOTE. — A 3OOO-yen pearl which I know of was sold for 12
cents by a fisherman from the west. It came from a temple,
belongs now to Mikomoto, and is this size.
O
281
XLIV
HUMAN FIREFLIES
IN Funakami mura, Omi Province, lived an old farmer
called Kanshiro. The like of him for honesty, charity,
and piety had never been known — no, not even among
the priesthood. Annually Kanshiro made pilgrimages to
various parts of the country to say his prayers and do his
duty towards the various deities, never thinking of his old
age or of his infirmities. He was not strong, and suffered
almost always from dysentery during the hot weather ;
consequently, he usually made his pilgrimages in cooler
times.
In the eighth year of Kwansei, however, Kanshiro felt
that he could not live another year, and, feeling that he
should not like to miss making another pilgrimage to the
great shrines at Ise, he resolved to take all risks and go in
August, the hottest month.
The people in Funakami village subscribed one hundred
yen for the venerable man, so that he might have the
honour and credit of presenting a decent sum to the great
shrines.
On a certain day, therefore, Kanshiro started alone,
282
JIMPACHI S MISERABLE DEATH
<~s
Human Fireflies
with the money hung in a bag about his neck. He had
walked from sunrise to sunset for two days, when on the
third in great heat he arrived at the village of Myojo,
feeling nearly dead with weakness, for he had another
attack of his old complaint.
Kanshiro felt that he could not continue his journey
while this lasted, especially as he considered himself in an
unclean condition, unfit to carry the holy money which had
been entrusted to him by his friends in Funakami. He
went, accordingly, to the cheapest inn he could find, and
confided both his story and the hundred yen to the land-
lord, saying :
' Sir, I am an old man, sick with dysentery. If you
will take care of me for a day or two I shall be better.
Keep also until I am well this sacred money, for it would
not do for me to defile it by carrying it with me while I
am unwell/
Jimpachi, the innkeeper, bowed, and gave every assur-
ance that Kanshiro's wish should be followed.
' Fear nothing/ said he : f I will place the money in its
bag in a safe place, and myself attend upon you until
you are well, for such good men as you are rare.'
For five days the poor old man was very sick indeed ;
but with his indomitable pluck he recovered, and on the
sixth day decided to start again.
It was a fine day. Kanshiro paid his bill, thanked the
landlord for his kindness, and was handed over his money-
bag at the door. He did not look into the bag, because
there were many coolies and pilgrims about. He did not
wish these strangers to see that he carried much money.
Instead of hanging it about his neck, as he had done
283
'
Ancient Tales and Folklore of Japan
before, he put the bag into his sack of clothing and food,
and started off.
Towards midday Kanshiro stopped to rest and eat
his cold rice under a pine tree. On examining his bag he
found the hundred yen gone, and stones of the same
weight placed in it instead. The poor man was greatly
disconcerted. He did not even wait to eat his rice, but
started back to the inn, which he reached at dusk. He
explained as best he could the facts to Jimpachi, the
innkeeper.
At first this worthy listened to the story with some
sympathy ; but when Kanshiro begged him to return the
money he flew into a rage.
' You old rascal ! ' said he. ' A nice story you are
telling to try and blackmail me ! I'll give you a lesson
that you will not forget/ And with that he struck the
old man a severe blow on the chest, and then, seizing a
stick, beat him unmercifully ; the coolies joined in and
thrashed him until he was nearly dead.
Poor old fellow ! What could he do ? Alone as he
was, he crawled away half-dead ; but he got to the sacred
Ise shrines three days later, and after saying his prayers
started back to Funakami. Here he arrived seriously ill.
On telling his story, some believed him ; but others did
not. So overcome with grief was he, he sold his small
property to refund the money, and with the rest he
continued his pilgrimages to various temples and shrines.
At last all his money was gone ; but even then he
continued his pilgrimages, begging food as he went.
Three years later he again visited Myojo village on his
way to Ise, and here he learned that his enemy had since
284
Human Fireflies
made a good deal of money, and now lived in quite a good
house. Kanshiro went and found him, and said : c Three
years ago you stole the money entrusted to me. I sold
my property to refund the people what they had given me
to take to Ise. I have been a beggar and a wanderer ever
since. Think not that I shall not be avenged. I shall be.
You are young ; I am old. Vengeance will overtake you
soon/
Jimpachi still protested innocence and began to get
angry, saying :
4 You disreputable old blackguard, if you want a meal
of rice say so ; but do not dare to threaten me.'
At this moment the watchman on his rounds took
Kanshiro for a real beggar, and, seizing him by the arm,
dragged him to the end of the village, and ordered him
not to re-enter it, on pain of arrest ; and there the poor
old man died of anger and weakness.
The good priest of the neighbouring temple took the
body, and buried it with respect, saying prayers.
Jimpachi in the meantime, afflicted with a guilty
conscience, became sick, until after a few days he was
unable to leave his bed. After he had lost all power of
movement a curious thing occurred. Thousands and
thousands of fireflies came out of Kanshiro's tomb and
flew to the bedroom of Jimpachi. They surrounded his
mosquito -cur tain and tried to force their way in. The
top of the curtain was pressed down with them ; the air
was foul with them ; the glimmer dazzled the sick man's
eyes. No rest was possible.
The villagers came in to try and kill them ; but they
could make no impression, for the string of flies from
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Ancient Tales and Folklore of Japan
Kanshiro's tomb continued as fast as others were killed.
The fireflies went nowhere else than to Jimpachi's room,
and there they only surrounded his bed.
One or two villagers,- seeing this, said :
' It must be true that Jimpachi stole the money from
the old man, and that this is his spirit's revenge.'
Then every one feared to kill the flies. Thicker and
thicker they grew until they did at last make a hole in
the mosquito-net, and then they settled all over Jimpachi.
They got in his mouth, his nose, his ears, and his eyes.
He kicked and screamed and lived thus in agony for
twenty days, and after his death the flies disappeared
completely.
286
XLV
THE CHRYSANTHEMUM HERMIT
MANY years ago there lived at the foot of the Mountains
of Nambu, in Adachi gun, Saitama Prefecture, an old
man named Kikuo, which means Chrysanthemum-Old-
Man.
Kikuo was a faithful retainer of Tsugaru ; he was
then called Sawada Hayato. Kikuo was a man of great
bodily strength and fine appearance, and had much to
do with the efficiency of the small fighting force which
protected the feudal lord, the castle, and the estates.
Nevertheless, an evil day came. The feudal lord's
small force was overthrown ; the estates and castle were
lost. The lord and his faithful retainer, with the few
survivors, escaped to the mountains, where they continued
to think that a day might come when they would be able
to have their revenge.
During the enforced idleness Kikuo, knowing his
lord's love of flowers (especially of the chrysanthemum),
made his mind up to devote all his spare time to making
chrysanthemum beds. This, he thought, would lessen
the pain of defeat and exile.
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Ancient Tales and Folklore of Japan
The feudal lord was greatly pleased ; but his cares
and anxieties were not abated. He sickened and died
in great poverty, much to the sorrow of Kikuo and the
rest of his followers. Kikuo wept night and day over the
humble and lonely grave ; but he busied himself again to
please the spirit of his lord by planting chrysanthemums
round the tomb and tending them daily. By and by
the border of flowers was thirty yards broad — to the
wonder of all who saw. It was because of this that
Hayato got the name of Chrysanthemum-Old-Man.
The chrysanthemum is in China a holy flower.
Ancient history tells of a man called Hoso (great
grandson of the Emperor Juikai) who lived to the age
of 800 years without showing the slightest sign of decay.
This was attributed to his drinking the dew of the
chrysanthemum. Besides his devotion to flowers, Kikuo
delighted in children ; from the village he called them to
his poor hut, and as there was no schoolmaster he
taught them to write, to read, and jujitsu. The children
loved him, and the good villagers revered him as if he
were a kind of god.
In about his eighty-second year Kikuo caught cold,
and the fever which came with it gave him great pain.
During the daytime his pupils attended to his wants ;
but at night the old man was alone in his cottage.
One autumn night he awoke and found standing about
his veranda some beautiful children. They did not
look quite like any children he knew. They were too
beautiful and noble-looking to belong to the poor of the
village.
c Kikuo Sama,' cried two of them, ' do not fear us,
288
KIKUO PRAYS AT THE GRAVE OF HIS FEUDAL LORD
OF THE
/ERSITT
OF
I
The Chrysanthemum Hermit
though we are not real children. We are the spirits of
the chrysanthemum which you love so much, and of
which you have taken such care. We have come to tell
you how sorry we are to see you so ill, although we have
heard that in China there once lived a man called Hoso
who lived for 800 years by drinking the dew which falls
from the flowers. We have tried all we can to prolong
your life ; but we find that the Heavens do not allow
that you should live to a much greater age than you have
already reached. In thirty more days you will die. Make
ready, therefore, to depart.'
Saying this, they all wept bitterly.
* Good-bye, then/ said Kikuo. ' I have no further
hopes of living. Let my death be easy. In the next
world I may be able to serve my old lord and master.
The only thing that makes me sad to leave this world is
you : I must for ever regret to leave my chrysanthemums ! '
Saying this, he smiled at them in affection.
' You have been very kind to us/ said the Kiku spirits,
* and we love you for it. Man rejoices at birth, and feels
sad at death ; yet now you shed no tears. You say you
do not mind dying except for leaving us. If you die we
shall not survive, for it would be useless misery. Believe
us when we say that we shall die with you.'
As the spirits of the chrysanthemums finished speaking
a puff of wind came about the house, and they dis-
appeared. As the day dawned the old man grew worse,
and, strange to say, all the chrysanthemums began to fade
— even those which were just beginning to bloom ; — the
leaves crumpled up and dried.
As the spirits had foretold, at the end of the thirtieth
289 37
Ancient Tales and Folklore of Japan
day the old man died. The Kiku flowers died then.
Not one was left in the whole district. The villagers
could not account for it. They buried the old man near
his lord, and, thinking to honour and please him, planted,
time after time, chrysanthemums near his grave ; but
all faded and died as soon as they were planted.
The two little graves were at last given up, and they
remain in their solitude, with wild grasses only growing
about them.
290
XLVI
THE PRINCESS PEONY
MANY years ago at Gamogun, in the province of Omi,
was a castle called Adzuchi-no-shiro. It was a magnifi-
cent old place, surrounded by walls and a moat filled with
lotus lilies. The feudal lord was a very brave and
wealthy man, Yuki Naizen-no-jo. His wife had been
dead for some years. He had no son ; but he had a
beautiful daughter aged eighteen, who (for some reason
which is not quite clear to me) was given the title of
Princess. For a considerable period there had been peace
and quiet in the land ; the feudal lords were on the best
of terms, and every one was happy. Amid these cir-
cumstances Lord Naizen-no-jo perceived that there was
a good opportunity to find a husband for his daughter
Princess Aya ; and after a time the second son of the
Lord of Ako, of Harima Province, was selected, to the
satisfaction of both fathers, the affair having little to do
with the principals. Lord Ako's second son had viewed
his bride with approval, and she him. One may say that
young people are bound to approve each other when
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Ancient Tales and Folklore of Japan
it is the parents' wish that they be united. Many suicides
result from this.
Princess Aya made her mind up to try and love her
prospective husband. She saw nothing of him ; but she
thought of him, and talked of him.
One evening when Princess Aya was walking in the
magnificent gardens by the moonlight, accompanied by
her maids-in-waiting, she wandered down through her
favourite peony bed to the pond where she loved to gaze
at her reflection on the nights of the full moon, to listen
to frogs, and to watch the fireflies.
When nearing the pond her foot slipped, and she
would have fallen into the water had it not been that a
young man appeared as if by magic and caught her. He
disappeared as soon as he had put her on her feet again.
The maids-of-honour saw her slip ; they saw a glimmer
of light, and that was all ; but Princess Aya had seen
more. She had seen the handsomest young man she
could imagine. * Twenty-one years old/ she said to O
Sadayo San, her favourite maid, ' he must have been — a
samurai of the highest order. His dress was covered with
my favourite peonies, and his swords were richly mounted.
Oh that I could have seen him a minute longer, to thank
him for saving me from the water ! Who can he be ?
And how could he have got into our gardens, through all
the guards ? '
So spoke the Princess to her maids, directing them at
the same time that they were to say a word to no one, for
fear that her father should hear, find the young man, and
behead him for trespass.
After this evening Princess Aya fell sick. She could
292
<AYA HIME,' OR PRINCESS AYA, IS SAVED IN HER FALL
BY THE 'BOTAN SPIRIT/ PEONY SPIRIT
The Princess Peony
not eat or sleep, and turned pale. The day for her
marriage with the young Lord of Ako came and went
without the event ; she was far too sick for that. The
best of the doctors had been sent from Kyoto, which was
then the capital ; but none of them had been able to do
anything, and the maid grew thinner and thinner. As a
last resource, the Lord Naizen-no-jo, her father, sent for
her most confidential maid and friend, O Sadayo, and
demanded if she could give any reason for his daughter's
mysterious sickness. Had she a secret lover ? Had she
a particular dislike for her betrothed?
4 Sir/ said O Sadayo, ' I do not like to tell secrets ; but
here it seems my duty to your lordship's daughter as well
as to your lordship. Some three weeks ago, when the
moon was at its full, we were walking in the peony beds
down near the pond where the Princess loves to be. She
stumbled and nearly fell into the water, when a strange
thing happened. In an instant a most beautiful young
samurai appeared and held her up, thus preventing her
from falling into the pond. We could all see the glimmer
of him ; but your daughter and I saw him most distinctly.
Before your daughter could thank him he had disappeared.
None of us could understand how it was possible for a
man to get into the gardens of the Princess, for the gates
of the castle are guarded on all sides, and the Princess's
garden is so much better guarded than the rest that it
seems truly incredible that a man could get in. We maids
were asked to say nothing for fear of your lordship's
anger. Since that evening it is that our beloved Princess
Aya has been sick, sir. It is sickness of the heart.
She is deeply in love with the young samurai she saw for
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Ancient Tales and Folklore of Japan
so brief a space. Indeed, my lord, there never was such
a handsome man in the world before, and if we cannot
find him the young Princess, I fear, will die/
' How is it possible for a man to get into the grounds ? '
said Lord Yuki Naizen-no-jo. ' People say foxes and
badgers assume the figures of men sometimes ; but even
so it is impossible for such supernatural beings to enter
my castle grounds, guarded as it is at every opening/
That evening the poor Princess was more wearily
unhappy than ever before. Thinking to enliven her a
little, the maids sent for a celebrated player on the biwa,
called Yashaskita Kengyo. The weather being hot, they
were sitting on the gallery (engawa) ; and while the
musician was playing c Dannoura ' there appeared suddenly
from behind the peonies the same handsome young
samurai. He was visible to all this time — even to the
peonies embroidered on his dress.
' There he is ! there he is ! ' they cried ; at which he
instantly disappeared again. The Princess was highly
excited, and seemed more lively than she had been for
days ; the old Daimio grew more puzzled than ever when
he heard of it.
Next night, while two of the maids were playing for
their mistress — O Yae San the flute, and O Yakumo the
koto — the figure of the young man appeared again. A
thorough search having been made during the day in the
immense peony beds with absolutely no result, not even
the sign of a footmark, the thing was increasingly strange.
A consultation was held, and it was decided by the
lord of the castle to invite a veteran officer of great
strength and renown, Maki Hiogo, to capture the youth
294
The Princess Peony
should he appear that evening. Maki Hiogo readily
consented, and at the appointed time, dressed in black
and consequently invisible, concealed himself among the
peonies.
Music seemed to have a fascination for the young
samurai. It was while music was being played that he
had made his appearances. Consequently, O Yae and O
Yakumo resumed their concert, while all gazed eagerly
towards the peony beds. As the ladies played a piece
called * Sofuren,' there, sure enough, arose the figure of
a young samurai, dressed magnificently in clothes which
were covered with embroidered peonies. Every one gazed
at him, and wondered why Maki Hiogo did not jump up
and catch him. The fact was that Maki Hiogo was so
much astonished by the noble bearing of the youth
that at first he did not like to touch him. Recovering
himself, and thinking of his duty to his lord, he stealthily
approached the young man, and, seizing him round the
waist, held him tight. After a few seconds Maki Hiogo
felt a kind of wet steam falling on his face ; by degrees
it made him faint ; and he fell to the ground, still grasping
the young samurai, for he had made up his mind that he
would secure him.
Every one had seen the scuffle, and some of the guards
came hurrying to the place. Just as they reached the
spot Maki Hiogo came to his senses, and shouted :
* Come, gentlemen ! I have caught him. Come and see ! '
But on looking at what he held in his arms he discovered
it to be only a large peony !
By this time the Lord Naizen-no-jo had arrived at the
spot where Maki Hiogo lay, and so had the Princess Aya
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Ancient Tales and Folklore of Japan
and her maids. All were astounded and mystified except
the Daimio himself, who said :
' Ah ! it is as I said. No fox or badger spirit could
pass our guards and get into this garden. It is the spirit
of the peony flower that took the form of a prince/
Turning to his daughter and her maids, he said : c You
must take this as a compliment, and pay great respect to
the peony, and show the one caught by Maki Hiogo
kindness as well by taking care of it.'
The Princess Aya carried the flower back to her room,
where she put it in a vase of water and placed it near her
pillow. She felt as if she had her sweetheart with her.
Day by day she got better. She tended the peony herself,
and, strange to say, the flower seemed to get stronger and
stronger, instead of fading. At last the Princess recovered.
She became radiantly beautiful, while the peony continued
to remain in perfect bloom, showing no sign of dying.
The Princess Aya being now perfectly well, her father
could no longer put off the wedding. Consequently,
some days later, the Lord of Ako and his family arrived
at the Castle, and his second son was married to the
Princess.
As soon as the wedding was over the peony was found
still in its vase — but dead and withered. The villagers
always after this, instead of speaking of the Princess Aya,
or Aya Hime, called her Botan Hime or Peony Princess.
296
XLVII
THE MEMORIAL CHERRY TREE1
IN the compound or enclosure of the temple called
Bukoji, at Takatsuji (high cross street), formerly called
Yabugashita, which means ' under the bush,' in Kyoto, a
curio-dealer had his little shop. His name was Kihachi.
Kihachi had not much to sell ; but what little he had
was usually good. Consequently, his was a place that the
better people looked into when they came to pray — to
see, if not to buy ; — for they knew full well if there was a
good thing to be bought, Kihachi bought it. It was a
small and ancient kind of Christie's, in fact, except that
things were not sold by auction. One day, the day on
which this story starts, Kihachi was sitting in his shop
ready either to gossip or to sell, when in walked a young
knight or court noble — 'Kuge,' the Japanese called him
in those days ; and very different was such an one from a
knight of a feudal lord or of a Daimio, who was usually
a blusterer. This particular knight had been to the
temple to pray.
1 This story begins on the lyth of February in the second year of Kenkyu. As the
first year of Kenkyu was in 1190 and the last in 1199, the precise date is February 17,
1192.
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Ancient Tales and Folklore of Japan
' You have many pretty and interesting things here/
said he. ' May I come in and look at them until this
shower of rain has passed ? My name is Sakata, and I
belong to the court/
c Come in, come in/ said Kihachi, < by all means.
Some of my things are pretty, and all are undoubtedly
good ; but the gentry part with little at present. One
wants to live two lives of a hundred years each in my
trade — one hundred of distress, revolution, and trouble,
wherein one may collect the things cheap ; and the next
hundred of peace, wherein one may sell them and enjoy
the proceeds. My business is rotten and unprofitable ;
yet, in spite of that, I love the things I buy, and often
look at them long before I put them up for sale. Where,
sir, are you bound for ? I see that you are going to
travel — by the clothes you wear and carry/
' That's true/ answered Sakata : ' you are very shrewd.
I am going to travel as far as Toba, in Yamato, to see
my dearest friend, who has been taken suddenly and
mysteriously ill. It is feared he may not live until I get
there ! '
* At Toba ! ' answered the old curio-dealer. * Pardon
me if I ask the name of your friend ? '
' Certainly/ said Sakata. ' My friend's name is Matsui/
' Then/ said the curio -dealer, ' he is the gentleman
who is said to have killed the ghost or spirit of the old
cherry tree near Toba, growing in the grounds of the
temple in which he lives at present with the priests.
The people say that this cherry tree is so old that the
spirit left it. It appeared in the form of a beautiful
woman, and Matsui, either fearing or not liking it,
298
THE GIRL BRINGS THE KAKEMONO TO KIHACHl's SHOP
IN THE MIDDLE OF THE NIGHT
The Memorial Cherry Tree
killed it, with the result, they say, that from that very
evening, which was about ten days ago, your friend
Matsui has been sick ; and I may add that when the
spirit was killed the tree withered and died.'
Sakata, thanking Kihachi for this information, went
on his way, and eventually found his friend Matsui being
carefully nursed by the priest of the Shonen Temple,
Toba, with whom he was closely connected.
Soon after the young knight had left the old curio-
dealer Kihachi in his shop it began to snow, and so it
continued, and appeared likely to continue for some time.
Kihachi, therefore, put up his shutters and retired to bed,
as is often very sensibly done in Japan ; and he no doubt
retired with many old wood-carvings to rub and give an
ancient appearance to during the period of darkness.
Not very late in the evening there was a knock at the
shutters. Kihachi, not wishing to get out of his warm
bed, shouted : ' Who are you ? Come back in the morning.
I do not feel well enough to get up to-night.'
* But you must — you must get up ! I am sent to sell
you a good kakemono,' 1 called the voice of a young girl,
so sweetly and entreatingly that the old curio-dealer got
up, and after much fumbling with his numbed fingers
opened the door.
Snow had fallen thickly ; but now it was clear moon-
light, and Kihachi saw standing before him a beautiful
girl of fifteen, barefooted, and holding in her hands a
kakemono half-unfolded.
8 See,' said she, ' I have been sent to sell you this ! ' She
was the daughter of Matsui of Toba, she said.
1 Picture.
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Ancient Tales and Folklore of Japan
The old man called her in, and saw that the picture
was that of a beautiful woman, standing up. It was well
done, and the old man took a fancy to it.
* I will give you one rio for it,' said he ; and to his
astonishment the young girl accepted his offer eagerly — so
much so that he thought that perhaps she had stolen it.
Being a curio-dealer, he said nothing on that point, but
paid her the money. She ran away with haste.
' Yes : she has stolen it — stolen it, undoubtedly,'
muttered the old man. ( But what am I supposed to know
about that ? The kakemono is worth fully 50 rio if it is
worth a cent, and not often do such chances come to me.'
So delighted was Kihachi with his purchase, he lit his
lamp, hung the picture in his kakemono corner, and sat
watching it. It was indeed a beautiful woman well painted,
and worth more even than the 50 rio he at first thought.
But, by all the saints, it seems to change ! Yes : it is no
longer a beautiful woman. The face has changed to that
of a fearful and horrible figure. The face of the woman
has become haggard. It is covered with blood. The eyes
open and shut, and the mouth gasps. Kihachi feels blood
dropping on his head ; it comes from a wound in the
woman's shoulder. To shut out so horrid a sight, he put
his head under the bed-clothes and remained thus, sleep-
lessly, until dawn.
When he opened his eyes, the kakemono was the same
as when he had bought it : a beautiful woman. He
supposed that his delight in having made a good bargain
must have made him dream : so he thought nothing more
about the horror.
Kihachi, however, was mistaken. The kakemono again
300
The Memorial Cherry Tree
kept him awake all night, showing the same bloody face,
and occasionally even shrieking. Kihachi got no sleep,
and perceived that instead of a cheap bargain he had got a
very expensive one ; for he felt that he must go to Toba
and return it to Matsui, and he knew that he could claim
no expenses.
After fully two days of travel, Kihachi reached the
Shonen Temple, near Toba, where he asked to see
Matsui. He was ushered ceremoniously into his room.
The invalid was better ; but on being handed the
kakemono with the figure of a lady painted on it he turned
pale, tore it to fragments, and threw it into the temple fire
(' irori ' *) ; after which he jumped in with his daughter
himself, and both were burned to death.
Kihachi was sick for many days after this sight. The
story soon spread over the whole surrounding country.
Prince Nijo, Governor of Kyoto, had a thorough
inquiry made into the circumstances of the case ; and it
was found beyond doubt that the trouble to Matsui and
his family came through his having killed the spirit of the
old cherry tree. The spirit, to punish him and show
that there was invisible life in old and dead things and
often of the best, appeared to Matsui as a beautiful woman
being killed ; the spirit went into his beautiful picture and
haunted him.
Prince Nijo had a fine young cherry tree planted on
the spot of the old to commemorate the event, and it is
called the * Memorial Cherry Tree ' to this day.
1 The story says ' furnace ' j but, unless cremation went on in those days, it must
have been the 'irori ' (open floor fire) or else (if a Shinto temple) an open-air bonfire,
which is lit on certain days.
301
XLVIII
THE 'JIROHEI' CHERRY TREE, KYOTO
THE Japanese say that ghosts in inanimate nature gener-
ally have more liveliness than ghosts of the dead. There
is an old proverb which says something to the effect that
' the ghosts of trees love not the willow ' ; by which, I
suppose, is meant that they do not assimilate. In Japanese
pictures of ghosts there is nearly always a willow tree.
Whether Hokusai, the ancient painter, or Okyo Maru-
yama, a famous painter of Kyoto of more recent date, was
responsible for the pictures with ghosts and willow trees,
I do not know ; but certainly Maruyama painted many
ghosts under willow trees — the first from his wife, who
lay sick.
Exactly what this has to do with the following story I
cannot see ; but my story-teller began with it.
In the northern part of Kyoto is a Shinto temple called
Hirano. It is celebrated for the fine cherry trees that
grow there. Among them is an old dead tree which is
called 4 Jirohei,' and is much cared for ; but the story
attached to it is little known, and has not been told, I
believe, to a European before.
302
JIROHEI CLINGS TO THE CHERRY TREE EVEN IN DEATH
:
The c Jirohei ' Cherry Tree, Kyoto
During the cherry blossom season many people go to
view the trees, especially at night.
Close to the Jirohei cherry tree, many years ago, was a
large and prosperous tea-house, once owned by Jirohei,
who had started in quite a small way. So rapidly did he
make money, he attributed his success to the virtue of the
old cherry tree, which he accordingly venerated. Jirohei
paid the greatest respect to the tree, attending to its wants.
He prevented boys from climbing it and breaking its
branches. The tree prospered, and so did he.
One morning a samurai (of the blood-and-thunder kind)
walked up to the Hirano Temple, and sat down at
Jirohei's tea-house, to take a long look at the cherry
blossom. He was a powerful, dark-skinned, evil-faced
man about five feet eight in height.
' Are you the landlord of this tea-house ? * asked he.
' Yes, sir/ Jirohei answered meekly : ' I am. What
can I bring you, sir ? '
' Nothing : I thank you/ said the samurai. c What a
fine tree you have here opposite your tea-house ! '
' Yes, sir : it is to the fineness of the tree that I owe my
prosperity. Thank you, sir, for expressing your apprecia-
tion of it.'
< 1 want a branch off the tree/ quoth the samurai,
4 for a geisha.'
' Deeply as I regret it, I am obliged to refuse your
request. I must refuse everybody. The tempJe priests
gave orders to this effect before they let me erect this
place. No matter who it may be that asks, I must refuse.
Flowers may not even be picked off the tree, though they
may be gathered when they fall. Please, sir, remember
3°3
Ancient Tales and Folklore of Japan
that there is an old proverb which tells us to cut the plum
tree for our vases, but not the cherry ! '
' You seem to be an unpleasantly argumentative person
for your station in life,' said the samurai. * When I say
that I want a thing I mean to have it : so you had better
go and cut it.'
' However much you may be determined, I must refuse/
said Jirohei, quietly and politely.
' And, however much you may refuse, the more deter-
mined am I to have it. I as a samurai said I should have
it. Do you think that you can turn me from my purpose ?
If you have not the politeness to get it, I will take it by
force.' Suiting his action to his words, the samurai drew
a sword about three feet long, and was about to cut off
the best branch of all. Jirohei clung to the sleeve of his
sword arm, crying :
' I have asked you to leave the tree alone ; but you
would not. Please take my life instead.'
c You are an insolent and annoying fool : I gladly follow
your request ' ; and saying this the samurai stabbed Jirohei
slightly, to make him let go the sleeve. Jirohei did let go ;
but he ran to the tree, where in a further struggle over
the branch, which was cut in spite of Jirohei's defence, he
was stabbed again, this time fatally. The samurai, seeing
that the man must die, got away as quickly as possible,
leaving the cut branch in full bloom on the ground.
Hearing the noise, the servants came out of the house,
followed by Jirohei's poor old wife.
It was seen that Jirohei himself was dead ; but he clung
to the tree as firmly as in life, and it was fully an hour
before they were able to get him away.
304
The 'Jirohei' Cherry Tree, Kyoto
From this time things went badly with the tea-house.
Very few people came, and such as did come were poor
and spent but little money. Besides, from the day of the
murder of Jirohei the tree had begun to fade and die ; in
less than a year it was absolutely dead. The tea-house
had to be closed for want of funds to keep it open. The
old wife of Jirohei had hanged herself on the dead tree a
few days after her husband had been killed.
People said that ghosts had been seen about the tree,
and were afraid to go there at night. Even neighbouring
tea-houses suffered, and so did the temple, which for a
time became unpopular.
The samurai who had been the cause of all this kept
his secret, telling no one but his own father what he had
done ; and he expressed to his father his intention of going
to the temple to verify the statements about the ghosts.
Thus on the third day of March in the third year of Keio
(that is, forty-two years ago) he started one night alone
and well armed, in spite of his father's attempts to stop him.
He went straight to the old dead tree, and hid himself
behind a stone lantern.
To his astonishment, at midnight the dead tree suddenly
came out into full bloom, and looked just as it had been
when he cut the branch and killed Jirohei.
On seeing this he fiercely attacked the tree with his
keen-edged sword. He attacked it with mad fury, cutting
and slashing ; and he heard a fearful scream which seemed
to him to come from inside the tree.
After half an hour he became exhausted, but resolved to
wait until daybreak, to see what damage he had wrought.
When day dawned, the samurai found his father lying on
305 39
Ancient Tales and Folklore of Japan
the ground, hacked to pieces, and of course dead. Doubt-
less the father had followed to try and see that no harm
came to the son.
The samurai was stricken with grief and shame.
Nothing was left but to go and pray to the gods for
forgiveness, and to offer his life to them, which he did
by disembowelling himself.
From that day the ghost appeared no more, and
people came as before to view the cherry-bloom by night
as well as by day ; so they do even now. No one has
ever been able to say whether the ghost which appeared
was the ghost of Jirohei, or that of his wife, or that of
the cherry tree which had died when its limb had been
severed.
306
XLIX
THE SNOW GHOST
PERHAPS there are not many, even in Japan, who have
heard of the ' Yuki Onna ' (Snow Ghost). It is little
spoken of except in the higher mountains, which are
continually snowclad in the winter. Those who have
read Lafcadio Hearn's books will remember a story of
the Yuki Onna, made much of on account of its beautiful
telling, but in reality not better than the following.
Up in the northern province of Echigo, opposite Sado
Island on the Japan Sea, snow falls heavily. Sometimes
there is as much as twenty feet of it on the ground, and
many are the people who have been buried in the snows
and never found until the spring. Not many years ago
three companies of soldiers, with the exception of three or
four men, were destroyed in Aowomori ; and it was many
weeks before they were dug out, dead of course.
Mysterious disappearances naturally give rise to fancies
in a fanciful people, and from time immemorial the Snow
Ghost has been one with the people of the North ; while
those of the South say that those of the North take so
much sake that they see snow-covered trees as women.
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Ancient Tales and Folklore of Japan
Be that as it may, I must explain what a farmer called
Kyuzaemon saw.
In the village of Hoi, which consisted only of eleven
houses, very poor ones at that, lived Kyuzaemon. He
was poor, and doubly unfortunate in having lost both his
son and his wife. He led a lonely life.
In the afternoon of the i^th of January of the third
year of Tem-po — that is, 1833 — a tremendous snowstorm
came on. Kyuzaemon closed the shutters, and made
himself as comfortable as he could. Towards eleven
o'clock at night he was awakened by a rapping at his
door ; it was a peculiar rap, and came at regular intervals.
Kyuzaemon sat up in bed, looked towards the door, and
did not know what to think of this. The rapping came
again, and with it the gentle voice of a girl. Thinking
that it might be one of his neighbour's children wanting
help, Kyuzaemon jumped out of bed ; but when he got
to the door he feared to open it. Voice and rapping
coming again just as he reached it, he sprang back with
a cry : 4 Who are you ? What do you want ? '
4 Open the door ! Open the door ! ' came the voice
from outside.
4 Open the door ! Is that likely until I know who you
are and what you are doing out so late and on such a night ? '
4 But you must let me in. How can I proceed farther
in this deep snow ? I do not ask for food, but only for
shelter.'
4 1 am very sorry ; but I have no quilts or bedding. I
can't possibly let you stay in my house.'
4 1 don't want quilts or bedding, — only shelter,' pleaded
the voice.
308
KYUZAEMON SEES THE ' YUKI ONNA '
SitV
,
The Snow Ghost
' I can't let you in, anyway/ shouted Kyuzaemon. ' It
is too late and against the rules and the law/
Saying which, Kyuzaemon rebarred his door with a
strong piece of wood, never once having ventured to open
a crack in the shutters to see who his visitor might
be. As he turned towards his bed, with a shudder he
beheld the figure of a woman standing beside it, clad in
white, with her hair down her back. She had not the
appearance of a ghost ; her face was pretty, and she
seemed to be about twenty-five years of age. Kyuzae-
mon, taken by surprise and very much alarmed, called out :
1 Who and what are you, and how did you get in ?
Where did you leave your geta.' 1
'I can come in anywhere when I choose,' said the
figure, cand I am the woman you would not let in. I
require no clogs ; for I whirl along over the snow,
sometimes even flying through the air. I am on my way
to visit the next village ; but the wind is against me.
That is why I wanted you to let me rest here. If you
will do so I shall start as soon as the wind goes down ; in
any case I shall be gone by the morning.'
' 1 should not so much mind letting you rest if you
were an ordinary woman. I should, in fact, be glad ; but
I fear spirits greatly, as my forefathers have done,' said
Kyuzaemon.
' Be not afraid. You have a butsudan ? ' 2 said the figure.
' Yes : I have a butsudan,' said Kyuzaemon ; ' but
what can you want to do with that ? '
1 Clogs.
2 Family altar, in which the figures of various gods are set, and also the family
mortuary tablets.
309
Ancient Tales and Folklore of Japan
'You say you are afraid of the spirits, of the effect
that I may have upon you. I wish to pay my respects to
your ancestors' tablets and assure their spirits that no ill
shall befall you through me. Will you open and light
the butsudan ? '
c Yes,7 said Kyuzaemon, with fear and trembling : ' I
will open the butsudan, and light the lamp. Please pray
for me as well, for I am an unfortunate and unlucky man ;
but you must tell me in return who and what spirit you
are/
' You want to know much ; but I will tell you/ said
the spirit. ' I believe you are a good man. My name
was Oyasu. I am the daughter of Yazaemon, who lives
in the next village. My father, as perhaps you may have
heard, is a farmer, and he adopted into his family, and as
a, husband for his daughter, Isaburo. Isaburo is a good
man ; but on the death of his wife, last year, he forsook
his father-in-law and went back to his old home. It is
principally for that .reason that I am about to seek and
remonstrate with him now.'
' Am I to understand,' said Kyuzaemon, ' that the
daughter who was married to Isaburo was the one who
perished in the snow last year ? If so, you must be the
spirit of Oyasu or Isaburo's wife ? '
4 Yes : that is right,' said the spirit. c I was Oyasu, the
wife of Isaburo, who perished now a year ago in the great
snowstorm, of which to-morrow will be the anniversary.'
Kyuzaemon, with trembling hands, lit the lamp in the
little butsudan, mumbling * Namu Amida Butsu ; Namu
Amida Butsu' with a fervour which he had never felt
before. When this was done he saw the figure of the
310
The Snow Ghost
Yuki Onna (Snow Spirit) advance ; but there was no sound
of footsteps as she glided to the altar.
Kyuzaemon retired to bed, where he promptly fell
asleep ; but shortly afterwards he was disturbed by the
voice of the woman bidding him farewell. Before he had
time to sit up she disappeared, leaving no sign ; the fire
still burned in the butsudan.
Kyuzaemon got up at daybreak, and went to the next
village to see Isaburo, whom he found living with his
father-in-law, Yazaemon.
4 Yes/ said Isaburo : c it was wrong of me to leave my
late wife's father when she died, and I am not surprised
that on cold nights when it snows I have been visited
continually by my wife's spirit as a reproof. Early this
morning I saw her again, and I resolved to return. I
have only been here two hours as it is.'
On comparing notes Kyuzaemon and Isaburo found
that directly the spirit of Oyasu had left the house of
Kyuzaemon she appeared to Isaburo, at about half-an-
hour after midnight, and stayed with him until he had
promised to return to her father's house and help him to
live in his old age.
That is roughly my story of the Yuki Onna. All
those who die by the snow and cold become spirits of
snow, appearing when there is snow ; just as the spirits of
those who are drowned in the sea only appear in stormy
seas.
Even to the present day, in the north, priests say
prayers to appease the spirits of those who have died
by snow, and to prevent them from haunting people who
are connected with them.
311
THE SNOW TOMB1
MANY years ago there lived a young man of the samurai
class who was much famed for his skill in fencing in what
was called the style of Yagyu. So adept was he, he
earned by teaching, under his master, no less than thirty
barrels of rice and two * rations ' — which, I am told, vary
from one to five sho — a month. As one sho is '666 feet
square, our young samurai, Rokugo Yakeiji, was well off.
The seat of his success was at Minami-wari-gesui,
Hongo Yedo. His teacher was Sudo Jirozaemon, and
the school was at Ishiwaraku.
Rokugo was in no way proud of his skill. It was the
modesty of the youth, coupled with cleverness, that had
prompted the teacher to make his pupil an assistant-
master. The school was one of the best in Tokio, and
there were over 100 pupils.
One January the pupils were assembled to celebrate
the New Year, and on this the seventh day of it were
1 Told to me by Fukuchi, in connection with the fire-lights in foxes. Carefully
translated by Mr. Watanabe, of the Prefectural Government.
312
ROKUGO SEES A GHOSTLY SPIRIT
The Snow Tomb
drinking nanakusa — a kind of sloppy rice in which seven
grasses and green vegetables are mixed, said to keep off
all diseases for the year. The pupils were engaged in
ghost stories, each trying to tell a more alarming one
than his neighbour, until the hair of many was practically
on end, and it was late in the evening. It was the custom
to keep the yth of January in this way, and they took
their turns by drawing numbers. One hundred candles
were placed in a shed at the end of the garden, and each
teller of a story took his turn at bringing one away, until
they had all told a story ; this was to upset, if possible,
the bragging of the pupil who said he did not believe in
ghosts and feared nothing.
At last it came to the turn of Rokugo. After fetching
his candle from the end of the garden, he spoke as
follows :
4 My friends, listen to my story. It is not very dread-
ful ; but it is true. Some three years ago, when I was
seventeen, my father sent me to Gifu, in Mino Province.
I reached on the way a place called Nakimura about ten
o'clock in the evening. Outside the village, on some
wild uncultivated land, I saw a curious fireball. It moved
here and there without noise, came quite close to me and
then went away again, moving generally as if looking for
something ; it went round and round over the same
ground time after time. It was generally five feet off
the ground ; but sometimes it went lower. I will not
say that I was frightened, because subsequently I went
to the Miyoshiya inn, and to bed, without mentioning
what I had seen to any one ; but I can assure you all
that I was very glad to be in the house. Next morning
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Ancient Tales and Folklore of Japan
my curiosity got the better of me. I told the landlord
what I had seen, and he recounted to me a story. He
said : " About 200 years ago a great battle was fought
here, and the general who was defeated was himself
killed. When his body was recovered, early in the action,
it was found to be headless. The soldiers thought that
the head must have been stolen by the enemy. One,
more anxious than the rest to find his master's head,
continued to search while the action went on. While
searching he himself was killed. Since that evening,
200 years ago, the fireball has been burning after ten
o'clock. The people from that time till now have called
it Kubi sagas hi no hi." l As the master of the inn finished
relating this story, my friends, I felt an unpleasant
sensation in the heart. It was the first thing of a ghostly
kind that I had seen.'
The pupils agreed that the story was strange. Rokugo
pushed his toes into his ' geta ' (clogs), and started to fetch
his candle from the end of the garden. He had not
proceeded far into the garden before he heard the voice
of a woman. It was not very dark, as there was snow
on the ground ; but Rokugo could see no woman. He
had got as far as the candles when he heard the voice
again, and, turning suddenly, saw a beautiful woman of
some eighteen summers. Her clothes were fine. The
obi (belt) was tied in the tateyanojiri (shape of the arrow
standing erect, as an arrow in a quiver). The dress was
all of the pine- and -bamboo pattern, and her hair was
done in the shimada style. Rokugo stood looking at her
with wonder and admiration. A minute's reflection
1 The head-seeking fire.
3H
The Snow Tomb
showed him that it could be no girl, and that her beauty
had almost made him forget that he was a samurai.
' No : it is no real woman : it is a ghost. What an
opportunity for me to distinguish myself before all my
friends ! '
Saying which, he drew his sword, tempered by the
famous Moriye Shinkai, and with one downward cut
severed head, body, and all, into halves.
He ran, seized a candle, and took it back to the room
where the pupils were awaiting him ; there he told the
story, and begged them to come and see the ghost. All
the young men looked at one another, none of them
being partial to ghosts in what you may call real life.
None cared to venture ; but by and by Yamamoto
Jonosuke, with better courage than the rest, said, ' I will
go/ and dashed off. As soon as the other pupils saw
this, they also, gathering pluck, went forth into the
garden.
When they came to the spot where the dead ghost
was supposed to lie, they found only the remains of a
snow man which they themselves had made during the
day ; and this was cut in half from head to foot, just as
Rokugo had described. They all laughed. Several of
the young samurai were angry, for they thought that
Rokugo had been making fools of them ; but when they
returned to the house they soon saw that Rokugo had
not been trifling. They found him sitting with an air
of great haughtiness, and thinking that his pupils would
now indeed see how able a swordsman he was.
However, they looked at Rokugo scornfully, and
addressed him thus :
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Ancient Tales and Folklore of Japan
' Indeed, we have received remarkable evidence of
your ability. Even the small boy who throws a stone
at a dog would have had the courage to do what you
did!'
Rokugo became angry, and called them insolent. He
lost his temper to such an extent that for a moment his
hand flew to his sword hilt, and he even threatened to
kill one or two of them.
The samurai apologised for their rudeness, but added :
' Your ghost was only the snow man we made ourselves
this morning. That is why we tell you that a child need
not fear to attack it.'
At this information Rokugo was confounded, and he
in his turn apologised for his temper ; nevertheless, he
said he could not understand how it was possible for him
to mistake a snow man for a female ghost. Puzzled and
ashamed, he begged his friends not to say any more about
the matter, but keep it to themselves ; thereupon he bade
them farewell and left the house.
It was no longer snowing ; but the snow lay thick
upon the ground. Rokugo had had a good deal of sake,
and his gait was not over-steady as he made his way home
to Warigesui.
When he passed near the gates of the Korinji Temple
he noticed a woman coming faster than he could under-
stand through the temple grounds. He leaned against
the fence to watch her. Her hair was dishevelled, and
she was all out of order. Soon a man came running
behind her with a butcher's knife in his hand, and shouted
as he caught her :
* You wicked woman ! You have been unfaithful to
The Snow Tomb
your poor husband, and I will kill you for it, for I am his
friend/
Stabbing her five or six times, he did so, and then
moved away. Rukugo, resuming his way homewards,
thought what a good friend must be the man who had
killed the unfaithful wife. A bad woman justly rewarded
with death, thought he.
Rokugo had not gone very far, however, when, to his
utter astonishment, he met face to face the woman whom
he had just seen killed. She was looking at him with
angry eyes, and she said :
' How can a brave samurai watch so cruel a murder as
you have just seen, enjoying the sight ? '
Rokugo was much astonished.
' Do not talk to me as if I were your husband/ said he,
' for I am not. I was pleased to see you killed for being
unfaithful. Indeed, if you are the ghost of the woman 1
shall kill you myself ! ' Before he could draw his sword
the ghost had vanished.
Rokugo continued his way, and on nearing his house
he met a woman, who came up to him with horrible face
and clenched teeth, as if in agony.
He had had enough troubles with women that evening.
They must be foxes who had assumed the forms of
women, thought he, as he continued to gaze at this last
one.
At that moment he recollected that he had heard of a
fact about fox-women. It was that fire coming from the
bodies of foxes and badgers is always so bright that even
on the darkest night you can tell the colour of their hair,
or even the figures woven in the stuffs they wear, when
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Ancient Tales and Folklore of Japan
assuming the forms of men or women ; it is clearly visible
at one ken (six feet). Remembering this, Rokugo ap-
proached a little closer to the woman ; and, sure enough,
he could see the pattern of her dress, shown up as if fire
were underneath. The hair, too, seemed to have fire
under it.
Knowing now that it was a fox he had to do with,
Rokugo drew his best sword, the famous one made by
Moriye, and proceeded to attack carefully, for he knew he
should have to hit the fox and not the spirit of the fox in
the woman's form. (It is said that whenever a fox or a
badger transforms itself into human shape the real presence
stands beside the apparition. If the apparition appears
on the left side, the presence of the animal himself is on
the right.)
Rokugo made his attack accordingly, killing the fox
and consequently the apparition.
He ran to his house, and called up his relations, who
came flocking out with lanterns. Near a myrtle tree
which was almost two hundred years old, they found the
body — not of fox or badger, but — of an otter. The
animal was carried home. Next day invitations were
issued to all the pupils at the fencing-school to come and
see it, and a great feast was given. Rokugo had wiped
away a great disgrace. The pupils erected a tomb for the
beast ; it is known as ' Yukidzuka ' (The Snow Tomb), and
is still to be seen in the Korinji Temple at Warigesui
Honjo, in Tokio.
318
LI
THE DRAGON -SHAPED PLUM TREE
IN the year 1716 of the Kyoho Era — 191 years ago —
there lived at Momoyama Fushimi, an old gardener,
Hambei, who was loved and respected for his kindliness of
nature and his great honesty. Though a poor man,
Hambei had saved enough to live on ; and he had inherited
a house and garden from his father. Consequently, he
was happy. His favourite pastime was tending the garden
and an extraordinarily fine plum tree known in Japan as
of the furyo kind (which means c lying dragon ' ). Such
trees are of great value, and much sought after for the
arrangement of gardens. Curiously enough, though one
may see many beautiful ones, trees growing on mountains
or on wild islands, they are very rarely touched except
near the larger commercial centres. Indeed, the Japanese
have almost a veneration for some of these fantastic furyo-
shaped trees, and leave them alone, whether they be pines
or plums.
The tree in question Hambei loved so much that no
offer people could make would induce him to part with it.
So notoriously beautiful were the tints and curves of this
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Ancient Tales and Folklore of Japan
old stunted tree, large sums had many times been offered
for it. Hambei loved it not only for its beauty but also
because it had belonged to his father and grandfather.
Now in his old age, with his wife in her dotage and his
children gone, it was his chief companion. In the autumn
he tended it in its untidiness of dead and dying leaves.
He felt sorry and sympathetic for it in its cold and bare
state in November and December ; but in January he was
happily employed in watching the buds which would
blossom in February. When they did bloom it was his
custom to let the people come at certain hours daily to
see the tree and listen to stories of historical facts, and also
to stories of romance, regarding the plum tree, of which
the Japanese mind is ever full. When this again was over
Hambei pruned and tied the tree. In the hot season he
lingered under it smoking his pipe, and was often rewarded
for his care by two or three dozen delicious plums, which
he valued and loved as much almost as if they had been
his own offspring.
Thus, year after year, the tree had become so much
Hambei's companion that a king's ransom would not
have bought it from him.
Alas ! no man is destined to be let alone in this world.
Some one is sure, sooner or later, to covet his property.
It came to pass that a high official at the Emperor's
court heard of Hambei's furyo tree and wanted it for his
own garden. This dainagon sent his steward, Kotaro
Naruse, to see Hambei with a view to purchase, never
for a moment doubting that the old gardener would
readily sell if the sum offered were sufficient.
Kotaro Naruse arrived at Momoyama Fushimi, and
320
THE SPIRIT OF THE TREE APPEARS TO KOTARO AND
THE OLD MAN
The Dragon-Shaped Plum Tree
was received with due ceremony. After drinking a cup
of tea, he announced that he had been sent to inspect and
make arrangements to take the furyo plum tree for the
dainagon.
Hambei was perplexed. What excuse for refusal
should he make to so high a personage? He made a
fumbling and rather stupid remark, of which the clever
steward soon took advantage.
' On no account/ said Hambei, ' can I sell the old tree.
I have refused many offers for it already.'
* I never said that I was sent to buy the tree for
money,' said Kotaro. * I said that I had come to make
arrangements by which the dainagon could have it
conveyed carefully to his palace, where he proposes to
welcome it with ceremony and treat it with the greatest
kindness. It is like taking a bride to the palace for the
dainagon. Oh, what an honour for the plum tree, to be
united by marriage with one of such illustrious lineage !
You should indeed be proud of such a union for your
tree ! Please be counselled by me and grant the dainagon's
wish ! '
What was Hambei now to say? Such a lowly-born
person, asked by a gallant samurai to grant a favour to
no less a person than the dainagon !
' Sir,' he answered, * your request in behalf of the
dainagon has been so courteously made that I am com-
pletely prevented from refusing. You must, however,
tell the dainagon that the tree is a present, for I cannot
sell it.'
Kotaro was greatly pleased with the success of his
manoeuvres, and, drawing from his clothes a bag, said :
321 41
Ancient Tales and Folklore of Japan
' Please, as is customary on making a gift, accept this
small one in return/
To the gardener's great astonishment, the bag con-
tained gold. He returned it to Kotaro, saying that it
was impossible to accept the gift ; but on again being
pressed by the smooth-tongued samurai he retracted.
The moment Kotaro had left, Hambei regretted this.
He felt as if he had sold his own flesh and blood — as if
he had sold his daughter — to the dainagon.
That evening he could not sleep. Towards midnight
his wife rushed into his room, and, pulling him by the
sleeve, shouted :
c You wicked old man ! You villainous old rascal !
At your age too ! Where did you get that girl ? I have
caught you ! Don't tell me lies ! You are going to
beat me now — I see by your eyes. I am not surprised
if you avenge yourself in this way — you must feel an old
fool ! '
Hambei thought his wife had gone off her head for
good this time. He had seen no girl.
' What is the matter with you, obaa San ? ' l he asked.
* I have seen no girl, and do not know what you are
talking about/
' Don't tell me lies ! I saw her ! I saw her myself
when I went down to get a cup of water ! '
4 Saw, saw — what do you mean ? ' said Hambei. ' I
think you have gone mad, talking of seeing girls ! '
' I did see her ! I saw her weeping outside the door.
And a beautiful girl she was, you old sinner, — only
seventeen or eighteen years of age.'
1 Old woman.
322
The Dragon-Shaped Plum Tree
Hambei got out of bed, to see for himself whether his
wife had spoken the truth or had gone truly mad.
On reaching the door he heard sobbing, and, on
opening, beheld a beautiful girl.
' Who are you, and why here ? ' asked Hambei.
* I am the Spirit of the Plum Tree, which for so many
years you have tended and loved, as did your father
before you. I have heard — and grieve greatly at it —
that an arrangement has been made whereby I am to be
removed to the dainagon's gardens. It may seem good
fortune to belong to a noble family, and an honour to be
taken into it. I cannot complain ; yet I grieve at being
moved from where I have been so long, and from you,
who have so carefully tended to my wants. Can you
not let me remain here a little longer — as long as I live ?
I pray you, do ! '
' I have made a promise to send you off on Saturday
to the dainagon in Kyoto ; but I cannot refuse your plea,
for I love to have you here. Be easy in your mind, and
I will see what can be done/ said Hambei.
The spirit dried its tears, smiled at Hambei, and dis-
appeared as it were into the stem of the tree, while Hambei's
wife stood looking on in wonder, not at all reassured that
there was not some trick on her husband's part.
At last the fatal Saturday on which the tree was to be
removed arrived, and Kotaro came with many men and
a cart. Hambei told him what had happened — of the
tree's spirit and of what it had implored of him.
' Here ! take the money, please,' said the old man.
* Tell the story to the dainagon as I tell it to you, and
surely he will have mercy.'
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Ancient Tales and Folklore of Japan
Kotaro was angry, and said :
' How has this change come about ? Have you been
drinking too much sak6, or are you trying to fool me ?
You must be careful, I warn you ; else you shall find
yourself headless. Even supposing the spirit of the tree
did appear to you in the form of a girl, did it say that it
would be sorry to leave your poor garden for a place of
honour in that of the dainagon ? You are a fool, and an
insulting fool — how dare you return the dainagon's present ?
How could I explain such an insult to him, and what would
he think of me ? As you are not keeping your word,
I will take the tree by force, or kill you in place of it.'
Kotaro was greatly enraged. He kicked Hambei
down the steps, and, drawing his sword, was about to cut
off his head, when suddenly there was a little puff of wind
scented with plum blossom, and then there stood in front
of Kotaro the beautiful girl, the Spirit of the Plum Tree !
' Get out of my way, or you will get hurt,' shouted
Kotaro.
' No : I will not go away. You had better kill me,
the spirit that has brought such trouble, instead of killing
a poor innocent old man,' said the spirit.
c I don't believe in the spirits of plum trees,' said
Kotaro. ' That you are a spirit is evident ; but you are
only that of an old fox. So I will comply with your
request, and at all events kill you first.'
No sooner had he said this than he made a cut with
his sword, and he distinctly felt that he cut through a
body. The girl disappeared, and all that fell was a branch
of the plum tree and most of the flowers that were
blooming.
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The Dragon- Shaped Plum Tree
Kotaro now realised that what the gardener had told
him was true, and made apologies accordingly.
' 1 will carry this branch to the dainagon,' said he,
4 and see if he will listen to the story.'
Thus was Hambei's life saved by the spirit of the tree.
The dainagon heard the story, and was so moved that
he sent the old gardener a kind message, and told him to
keep the tree and the money, as an expression of his
sorrow for the trouble which he had brought about.
Alas, however, the tree withered and died soon after
Kotaro's cruel blow and in spite of Hambei's care. The
dead stump was venerated for many years.
325
LI I
THE CHESSBOARD CHERRY TREE1
IN olden times, long before the misfortunes of Europeanisa-
tion came to Japan, there lived at Kasamatsu, in Nakasatani,
near Shichikwai mura Shinji gun, Hitachi Province, a hot-
headed old Daimio, Oda Sayemon. His castle stood on
the top of a pine-clad hill about three miles from what is
now known as Kamitachi station on the Nippon Railway.
Sayemon was noted for his bravery as a soldier, for his
abominable play at go (or goban), and for his bad temper
and violence when he lost, which was invariably.
His most intimate friends among his retainers had
tried hard to reform his manners after losing at go ; but
it was hopeless. All those who won from him he struck
in the face with a heavy iron fan, such as was carried by
warriors in those days ; and he would just as readily have
drawn his sword and cut his best friend's head off as
be interfered with on those occasions. To be invited to
1 This story (with the exception of the ghost) I believe to be true, for the ' seppuku '
of Saito Ukon is just the kind of reasoning that would have been held out in the days
of the story, and is even to-day possible in many cases. See a case — quoted by Professor
Chamberlain— of the servant to an Englishman at Yokohama, and note the number of
cases in the recent war.
326
UKON SHOWS SAYEMON THAT HE HAS ALREADY
SACRIFICED HIMSELF
The Chessboard Cherry Tree
play go with their lord was what all his bold samurai
dreaded most. At last it was agreed among them that
sooner than suffer the gross indignity of being struck by
him when they won they would let him win. After all, it
did not much matter, there being no money on the game.
Thus Sayemon's game grew worse and worse, for he never
learned anything ; yet in his conceit he thought he was
better than everybody.
On the 3rd of March, in honour of his little daughter
O Chio, he gave a dinner-party to his retainers. The 3rd
of March is the Dolls' Day (Hina-no-sekku) — the day
upon which girls bring out their dolls. People go from
house to house to see them, and the little owners offer you
sweet white sake in a doll's cup with much ceremony.
Sayemon, no doubt, chose this day of feasting as a
compliment to his daughter — for he gave sweet white
sake after their food, to be drunk to the health of the
dolls, instead of men's sake, which the guests would have
liked much better. Sayemon himself absolutely disliked
sweet sake. So as soon as the feast was over he called
Saito Ukon, one of his oldest and most faithful warriors,
to come and play go with him, leaving the others to drink.
Ukon, curiously enough, had not played with his lord
before, and he was delighted that he had been chosen.
He had made up his mind to die that evening after giving
his master a proper lesson.
In a luxuriously decorated room there was placed a
goban (chessboard) with two go-cases containing the men,
which are made of white and black stones. The white
stones are usually taken by the superior player and the
black by the inferior. Without any apology or explanation,
327
Ancient Tales and Folklore of Japan
Ukon took the case containing the white stones, and
began to place them as if he were without question the
superior player.
Sayemon's temper began to work up ; but he did not
show it. So many games of go had his retainers allowed
him to win lately, he was fully confident that he should
win again, and that Ukon would have in addition to
apologise for presuming to take the white stones.
The game ended in a win for Ukon.
' I must have another game/ said Sayemon. ' I was
careless in that one. I will soon show you how I can
beat you when I try.'
Again Sayemon was beaten — this time not without
losing his temper, for his face turned red, his eyes looked
devilish, and with a bullying voice full of passion he roared
for a third game.
This also Ukon won. Sayemon's wrath knew no
bounds. Seizing his iron fan, he was about to smite
Ukon a violent blow in the face. His opponent caught
him by the wrist, and said :
* My Lord, what ideas have you about games ? Your
Lordship seems to think curiously about them ! It is
the better player who wins ; while the inferior must fail.
If you fail to beat me at go, it is because you are the
inferior player. Is this manner of your Lordship's in
taking defeat from a superior up to the form of
bushido in a samurai, as we are taught it ? Be counselled
by me, your faithful retainer, and be not so hasty with
your anger — it ill befits one in your Lordship's high
position.' And, with a look full of reproof at Sayemon,
Ukon bowed almost to the ground.
328
The Chessboard Cherry Tree
' You insolent rascal ! ' roared Sayemon. ' How dare
you speak to me like that ? Don't move ! Stand as you
are, with your head bowed, so that I may take it off/
* Your sword is to kill your enemies, not your retainers
and friends,' said Ukon. ' Sheathe your sword, my Lord.
You need not trouble yourself to kill me, for I have
already done seppuku * in order to offer you the advice
which I have given, and to save all others. See here,
my Lord ! ' Ukon opened his clothes and exhibited an
immense cut across his stomach.
Sayemon stood for a minute taken aback, and while he
thus stood Ukon spoke to him once more, telling him
how he must control his temper and treat his subjects
better.
On hearing this advice again Sayemon's passion returned.
Seizing his sword, he rushed upon Ukon, and, crying,
' Not even by your dying spirit will I allow myself to be
advised,' made a furious cut at Ukon's head. He missed,
and cut the go-board in two instead. Then, seeing that
Ukon was dying rapidly, Sayemon dropped beside him,
crying bitterly and saying :
' Much do I regret to see you thus die, oh faithful
Ukon ! In losing you I lose my oldest and most faithful
retainer. You have served me faithfully and fought most
gallantly in all my battles. Pardon me, I beg of you ! I
will take your advice. It was surely a sign by the gods
that they were displeased at my conduct when they made
me miss your head with my sword and cut the go-board.'
Ukon was pleased to find his lord at last repentant.
He said :
1 ' Disembowelled myself.'
329 42
Ancient Tales and Folklore of Japan
' I shall not even in death forget the relation between
master and servant, and my spirit shall be with you and
watch over your welfare as long as you live.'
Then Ukon breathed his last.
Sayemon was so much moved by the faithfulness of
Ukon that he caused him to be buried in his own garden,
and he buried the broken go-board with him. From that
time on the Lord Sayemon's conduct was completely
reformed. He was good and kind to all his subjects, and
all his people were happy.
A few months after Ukon's death, a cherry tree sprang
out of his grave. In three years the tree grew to be a
fine one and bloomed luxuriantly.
On the jrd of March in the third year, the anniversary
of Ukon's death, Sayemon was surprised to find it suddenly
in bloom. He was looking at it, and thinking of water-
ing it himself, as usual on that day, when he suddenly saw
a faint figure standing by the stem of the tree. Just as
he said, ' You are, I know, the spirit of faithful Saito
Ukon/ the figure disappeared. Sayemon ran to the tree,
to pour water over the roots, when he noticed that the
bark of some feet of the stem had all cracked up to the
size and shape of the squares of a go-board ! He was
much impressed. For years afterwards — until, in fact,
Sayemon's death — the ghost of Ukon appeared on each
3rd of March.
A fence was built round the tree, which was held
sacred ; and even to the present, they say, the tree is to
be seen.
33°
LIII
THE PRECIOUS SWORD 'NATORI
NO HOTO'
IDE KAMMOTSU was a vassal of the Lord of Nakura town,
in Kishu. His ancestors had all been brave warriors, and
he had greatly distinguished himself in a battle at Shizu-
gatake, which took its name from a mountain in the
province of Omi. The great Hideyoshi had successfully
fought in the same place so far back as in the eleventh
year of the Tensho Era 1573-1592 — that is, 1584 — with
Shibata Katsuiye. Ide Kammotsu's ancestors were loyal
men. One of them as a warrior had a reputation second
to none. He had cut the heads off no fewer than forty-
eight men with one sword. In due time this weapon
came to Ide Kammotsu, and was kept by him as a most
valuable family treasure. Rather early in life Kammotsu
found himself a widower. His young wife left a son,
called Fujiwaka. By and by Kammotsu, feeling lonely,
married a lady whose name was Sadako. Sadako later
bore a son, who was called Goroh. Twelve or fourteen
years after that, Kammotsu himself died, leaving the two
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Ancient Tales and Folklore of Japan
sons in charge of Sadako. Fujiwaka was at that time
nineteen years of age.
Sadako became jealous of Fujiwaka, knowing him, as
the elder son, to be the heir to Kammotsu's property.
She tried by every means to put her own son Goroh first.
In the meantime a little romance was secretly going
on between a beautiful girl called Tae, daughter of Iwasa
Shiro, and young Fujiwaka. They had fallen in love
with each other, were holding secret meetings to their
hearts' content, and vowing promises of marriage. At
last they were found out, and Sadako made their conduct
a pretext for driving Fujiwaka out of the house and
depriving him of all rights in the family property.
Attached to the establishment was a faithful old nurse,
Matsue, who had brought up Fujiwaka from his infancy.
She was grieved at the injustice which had been done ;
but little did she think of the loss of money or of property
in comparison with the loss of the sword, the miraculous
sword, of which the outcast son was the proper owner.
She thought night and day of how she might get the
heirloom for young Fujiwaka.
After many days she came to the conclusion that she
must steal the sword from the Ihai (shrine — or rather
a wooden tablet in the interior of the shrine, bearing the
posthumous name of an ancestor, which represents the
spirit of that ancestor).
One day, when her mistress and the others were absent,
Matsue stole the sword. No sooner had she done so than
it became apparent that it would be some months perhaps
before she should be able to put it into the hands of the
rightful owner. For of Fujiwaka nothing had been heard
332
The Precious Sword c Natori No Hoto '
since his stepmother had driven him out. Fearing that
she might be accused, the faithful Matsue dug a hole in
the garden near the ayumiya — a little house, such as is
kept in every Japanese gentleman's garden for performing
the Tea Ceremony in, — and there she put the sword, mean-
ing to keep it hidden until such time as she should be able
to present it to Fujiwaka.
Sadako, having occasion to go to the butsudan the day
after, missed the sword ; and, knowing O Matsue to have
been the only servant left in the house at the time, taxed
her with the theft of the sword.
Matsue denied the theft, thinking that in the cause of
justice it was right of her to do so ; but it was not easy to
persuade Sadako, who had Matsue confined in an out-
house and gave orders that neither rice nor water was to
be given her until she confessed. No one was allowed to
go near Matsue except Sadako herself, who kept the key
of the shed, which she visited only once every four or five
days.
About the tenth day poor Matsue died from starvation.
She had stuck faithfully to her resolution that she would
keep the sword and deliver it some day to her young
master, the lawful heir. No one knew of Matsue's death.
The evening on which she had died found Sadako seated
in an old shed in a remote part of the garden, and trying
to cool herself, for it was very hot.
After she had sat for about half-an-hour she suddenly
saw the figure of an emaciated woman with dishevelled
hair. The figure appeared from behind a stone lantern,
glided along towards the place where Sadako was seated,
and looked full into Sadako's face.
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Ancient Tales and Folklore of Japan
Sadako immediately recognised Matsue, and upbraided
her loudly for breaking out of her prison.
' Go back, you thieving woman ! ' said she. ' I have
not half finished with you yet. How dare you leave the
place where you were locked up and come to confront me? '
The figure gave no answer, but glided slowly along
to the spot where the sword had been buried, and dug
it up.
Sadako watched carefully, and, being no coward, rushed
at the figure of Matsue, intending to seize the sword.
Figure and sword suddenly disappeared.
Sadako then ran at top speed to the shed where Matsue
had been imprisoned, and flung the door open with
violence. Before her lay Matsue dead, evidently having
been so for two or three days ; her body was thin and
emaciated.
Sadako perceived that it must have been the ghost of
O Matsue that she had seen, and mumbled * Namu Amida
Butsu ; Namu Amida Butsu,' the Buddhist prayer asking
for protection or mercy.
After having been driven from his family home, Ide
Fujiwaka had wandered to many places, begging his food.
At last he got some small employment, and was able to
support himself at a very cheap inn at Umamachi Asakusa
Temple.
One midnight he awoke and found standing at the foot
of his bed the emaciated figure of his old nurse, bearing in
her hands the precious sword, the heirloom valued beyond
all others. It was wrapped in scarlet and gold brocade,
as it had been before, and it was laid reverentially by the
figure of O Matsue at Fujiwaka's feet.
334
The Precious Sword c Natori No Hoto '
' Oh, my dear nurse/ said he, ' how glad am I
Before he had closed his sentence the figure had
disappeared.
My story-teller did not say what became of Sadako
or of her son.
335
LIV
THE WHITE SERPENT GOD
HARADA KURANDO was one of the leading vassals of the
Lord of Tsugaru. He was a remarkable swordsman, and
gave lessons in fencing. Next in seniority to Harada
among the vassals was one Gundayu, who also taught
fencing ; but he was no match for the famous Harada,
and consequently was somewhat jealous.
One day, to encourage the art of fencing amongst his
vassals, the Daimio summoned all his people and ordered
them to give an exhibition in his presence.
After the younger vassals had performed, the Daimio
gave an order that Harada Kurando and Hira Gundayu
should have a match. To the winner, he said, he would
present a gold image of the Goddess of Kwannon.
Both men fenced their best. There was great excite-
ment. Gundayu had never done so well before ; but
Harada was too good. He won the match, receiving
the gold image of Kwannon from the hands of the
Daimio amid loud cheering.
Gundayu left the scene of the encounter, boiling over
with jealousy and vowing vengeance. Four of his most
336
HARADA AND GUNDAYU FENCING
The White Serpent God
faithful companions left with him, and said they would
help him to waylay and assault Harada that very evening.
Having arranged this cowardly plan, they proceeded to
hide on the road which Harada must traverse on his
return home.
For three hours they lay there with evil intentions.
At last in the moonlight they saw Harada come stagger-
ing along, for, as was natural on such an occasion, he
had, with friends, been indulging in sake freely.
Gundayu and his four companions sprang out at him,
Gundayu shouting, ' Now you will have to fight me to
the death.'
Harada tried to draw his sword, but was slow, his
head whirling. Gundayu did not wait, but cut him
to the ground, killing him. The five villains then hunted
through his clothes, found the golden image of Kwannon,
and ran off", never again to appear on the domains of the
Lord of Tsugaru.
When the body of Harada was found there was great
grief.
Yonosuke, Harada's son, a boy of sixteen, vowed to
avenge his father's death, and obtained from the Daimio
special permission to kill Gundayu as and when he
chose ; the disappearance of Gundayu was sufficient
evidence that he had been the murderer.
Yonosuke set out that day on his hunt for Gundayu.
He wandered about the country for five long years with-
out getting the slightest clue ; but at the end of that
time, by the guidance of Buddha, he located his enemy
at Gifu, where he was acting as fencing-master to the
feudal lord of that place.
337 43
Ancient Tales and Folklore of Japan
Yonosuke found that it would be difficult to get at
Gundayu in an ordinary way, for he hardly ever left the
castle. He decided, therefore, to change his name to
that of Ippai, and to apply for a place in Gundayu's house
as a chugen (a samurai's private attendant).
In this Ippai (as we shall now call him) was particu-
larly lucky, for, as Gundayu was in want of such an
attendant, he got the place.
On the 24th of June a great celebration was held at
the house of Gundayu, it being the fifth anniversary of
his service to the clan. He put his stolen golden image
of Kwannon on the tokonoma (the part of a Japanese
room, raised five inches above the floor, where pictures
and flowers are placed), and a dinner, with sake, was set
before it. A dinner was given by Gundayu to his friends,
all of whom drank so deeply that they fell asleep.
Next day the image of Kwannon had disappeared.
It was not to be found. A few days later Ippai became
ill, and, owing to poverty, was unable to buy proper
medicine ; he went from bad to worse. His fellow-
servants were kind to him ; but they could do nothing
that improved his condition. Ippai did not seem to care ;
he lay in his bed and seemed almost pleased to be getting
weaker and weaker. All he asked was that a branch
of his favourite omoto (rhodea japonica) should be kept
in a vase before his bed, so that he might see it continu-
ally ; and this simple request was naturally complied with.
In the autumn Ippai passed quietly away and was
buried. After the funeral, when the servants were clean-
ing out the room in which he had died, it was noticed
with astonishment that a small white snake was curled
338
The White Serpent God
round the vase containing the omoto. They tried to
remove it ; but it coiled itself tighter. At last they
threw the vase into the pond, not caring to have such a
thing about them.
To their astonishment, the water had no effect on the
snake, which continued to cling to the vase. Feeling
that there was something uncanny about the snake, they
wanted to get it farther away. So they cast a net,
brought the vase and snake to shore again, and threw
them into a stream. Even that made but little difference,
the snake slightly changing its position so as to keep the
branch of omoto from falling out of the vase.
By this time there was consternation among the
servants, and the news spread to the different houses
within the castle gates. Some samurai came down to the
stream to see, and found the white snake still firmly
coiled about the vase and branch. One of the samurai
drew his sword and made a slash at the snake, which let go
and escaped ; but the vase was broken, and, to the alarm
of all, the image of the Kwannon fell out into the stream,
together with a stamped permit from the Feudal Lord of
Tsugaru to kill a certain man, whose name was left blank.
The samurai who had broken the vase and found the
lost treasure seemed particularly pleased, and hastened
to tell Gundayu the good news ; but, instead of being
pleased, that person showed signs of fear. He became
deadly pale when he heard the story of the death of Ippai
and of the extraordinary appearance of the mysterious
white snake. He trembled. He realised that Ippai was
no less a person than Yonosuke, son of Harada, whose
appearance after the murder he had always feared.
339
Ancient Tales and Folklore of Japan
True to the spirit of a samurai, however, Gundayu
* pulled himself together,' and professed great pleasure
to the person who had brought the image of Kwannon.
Moreover, to celebrate the occasion, he gave a great feast
that evening. Curiously enough, the samurai who had
broken the vase and recovered the image became suddenly
ill, and was unable to attend.
After he had dismissed his guests, at about 10 P.M.,
Gundayu retired to his bed. In the middle of the night
he awoke with what he took to be a terrible nightmare.
There was a choking sensation at his throat ; he squirmed
and twisted ; gurgling noises proceeded from his mouth
to such an extent that he aroused his wife, who in terror
struck a light. She saw a white snake coiled tightly
round her husband's throat ; his face was purple, and
his eyeballs stood out two inches from his face.
She called for help ; but it was too late. As the young
samurai came rushing in, their fencing-master was black
in the face and dead.
Next day there was a close investigation. - Messengers
were despatched to the Lord of Tsugaru to inquire as to
the history of the murdered Harada Kurando, father of
Yonosuke, or ' Ippai,' and as to that of Gundayu, who
had been in his employ for five years. Having ascertained
the truth, the Lord of Gifu, moved by the zeal of
Yonosuke in discharging his filial duties, returned the
golden image of Kwannon to the bereaved family of
Harada ; and in commemoration he worshipped the dead
snake at a shrine erected at the foot of Kodayama
Mountain. The spirit is still known as Hakuja no
Myojin, The White Serpent God.
340
LV
A FESTIVAL OF THE AWABI FISH
MANAZURU-MINATO is situated on a small promontory
of the same name. It faces the Sagama Bay, famed for
beauty ; at its back are mountains rising gradually and
overtopped in the distance by the majestic Fuji ; to the
north on clear days the sandy shores of Kozu and Oiso,
twenty-five miles off", seem to be almost within arm's reach.
Some people have compared the beauties of Manazuru-zaki
from cape to river with the place in China called
' Sekiheki ' by the celebrated poet of that country, Sotoba,
who wrote * Sekiheki no Fu,' the Ode to Sekiheki.
Many years ago Minamoto-no-Yoritomo, after his
defeat at the battle of Ishibashiyama, fled to Manazuru-
minato, and stayed there for a few days while waiting for
favourable weather to cross to the opposite side, the
province of Awa. One can still see, I am told, the cave
in which he hid, which retains its old name, ' Shitoto-iwa.'
The scenery on the coast is magnificent. The rocks rise
sheer out of the sea and enclose a perfect little bay on the
inside of Manazuru Zaki (Cape). There the fishermen
erected a quiet little shrine, * Kibune Jinja,' where they
341
Ancient Tales and Folklore of Japan
worshipped the goddess who guards the fishing of their
coast. They had but little to complain of in the Bay of
Manazuru. The waters were deep, and always well-
stocked with fish such as tai ; in due season came the sawara
(giant mackerel) and all the smaller migratory fishes,
including the sardine and the anchovy. The fishermen
had naught to complain of until about forty years ago,
when a strange thing happened.
On the 24th of June, a person from some inland place
arrived for a few days' sea-bathing. He was no swimmer,
and he was drowned the first day. His body was never
recovered, though the fishermen did all they could to find it.
From this event onwards for a full two years the abundance
of fish in the bay grew less and less, until it became
difficult to catch enough to eat. The situation was serious
in the extreme.
Some of the elder fishermen attributed the change to
the stranger who had been drowned.
' It is his unrecovered body/ they said, ' that has
made our sacred waters change. The unclean ness has
offended Gu gun O Hime, our goddess. It will never do
to go on as we are. We must hold a special festival at
the temple of Kibune Jinja.'
Accordingly, the head priest, Iwata, was approached. He
was pleased with the idea, and a certain day was fixed upon.
On the appointed evening hundreds of fishermen
gathered together with torches in one hand and Shirayu
or Gohei 1 papers fastened on a bamboo in the other.
1 Gohei papers are a Shinto emblem, representing gifts of cloth to the deity, usually the
god Kami. Some say Gohei represent, in their curious cutting, the Kami beating dora,
a gong used in worship.
342
WHAT SAOTOME AND TAMAJO FOUND
A Festival of the Awabi Fish
They formed into procession and advanced towards the
shrine from various directions, beating gongs. At the
temple the priest read from the sacred books, and prayed
to the goddess that had watched over them and their
fisheries not to desert them because their waters had been
polluted by a dead body. They would search for it by
every means in their power and cleanse the bay.
Suddenly, while the priest was praying, a light, the
brilliance of which nearly blinded the fishermen, flashed
out of the water. The priest stopped for a moment ; a
rumbling noise was heard at the bottom of the sea ; and
then there arose to the surface a goddess of surpassing
beauty (probably Kwannon Gioran). She looked at the
ceremony which was being held on shore for a full hour,
and then disappeared with another flash, leaving the sound
of roaring waves.
The priest and the elder fishermen considered matters,
and came to the conclusion that what they had seen was
indeed their goddess, and that she had been pleased at
their ceremony. Also, they thought the dead body must
still be at the bottom of the bay, directly under the
spot whence the flashes of light and the goddess herself
had appeared. It was arranged that two young virgins
who could dive should be sent down at the spot to see,
and two were accordingly chosen — Sao tome and Tamajo.
Wrapped in white skirts, these maidens were taken in a
boat to where the flashes and the goddess had appeared.
The girls dived, reached the bottom, and searched for the
body of the man drowned two years before. Instead of
finding it, they saw only a small but dazzling light.
Curiosity led them to the spot, and there they found
343
Ancient Tales and Folklore of Japan
hundreds upon hundreds of awabi (ear- shells) fastened
upon a rock six feet in height and twenty-five or thirty in
length. Whenever the fish moved they were obliged to
raise their shells, and it was the glitter of the pearls inside
that had attracted the damsels. This rock must have
been the tomb of the drowned, or else the home of the
goddess.
Sao tome and Tamajo returned to the surface, each
having taken from the rock a large shell to show the
priest. As they came to the shore cheers were given in
their honour, and the priest and the fishermen crowded
round them.
On learning about the awabi shells, which they had
never before heard of as being in the bay, they came to
the conclusion that it was not uncleanness that kept the
fish away. The lights thrown from the brilliant nacreous
shells, and pearls inside them, must be the cause. Many
times have we heard of the awabi flying. They must
have flown here at some time within two years. The
fishermen resolved to remove them. It was evident that
the goddess had appeared in the light so as to show what
it was that kept the fish away.
No time was lost. Many hundreds of men and women
went down and cleared the place ; and the fish began to
return to Manazuru-minato.
At the suggestion of the priest, Iwata, there is held on
every 24th of June a matsuri (festival). The fishermen
light torches and go to the shrine for worship all the
night through. This is called the * Awabi Festival ' of
Kibune.
344
A Festival of the Awabi Fish
NOTE. — The story was told to me by a man who knows
nothing of shell-fish. He told the story as of the osari, a kind
of cockle-shell dug out of the sand at low tide. It is impossible
that this story could have referred to other shell-fish than haliotis
(the ear-shell), or the awabi, or the regular pearl oyster.
Diving women have seen the c flight ' of haliotis and described
it to me. If one feels disposed to leave a rock, they all feel the
same impulse and go. Thus it is that large old haliotis sometimes
appear on a rock some fifteen fathoms deep when not one was
there the day before ; and they go with equal quickness. For a
thousand years or more the same rocks have been haunted. And
divers keep their finds at the bottom of the sea a great secret — at
least, so I observe at Toshi.
345 44
LVI
THE SPIRIT OF A WILLOW TREE SAVES
FAMILY HONOUR
LONG ago there lived in Yamada village, Sarashina Gun,
Shinano Province, one of the richest men in the northern
part of Japan. For many generations the family had
been rich, and at last the fortune descended in the eighty-
third generation to Gobei Yuasa. The family had no
title ; but the people treated them almost with the respect
due to a princely house. Even the boys in the street,
who are not given to bestowing either compliments or
titles of respect, bowed ceremoniously when they met
Gobei Yuasa. Gobei was the soul of good -nature,
sympathetic to all in trouble.
The riches which Gobei had inherited were mainly
money and land, about which he worried himself very
little ; it would have been difficult to find a man who
knew less and cared less about his affairs than Gobei. He
spent his money freely, and when he came to think of
accounts his easy nature let them all slide. His great
pleasures were painting kakemono pictures, talking to his
friends, and eating good things. He ordered his steward
346
THE SPIRIT OF THE WILLOW TREE APPEARS TO GOBEI
A Willow Tree and Family Honour
not to worry him with' unsatisfactory accounts of crops or
any other disagreeable subjects. 'The destiny of man
and his fate is arranged in Heaven/ said he. Gobei was
quite celebrated as a painter, and could have made a con-
siderable amount of money by selling his kakemonos ;
but no — that would not be doing credit to his ancestors
and his name.
One day, while things were going from bad to worse,
and Gobei was seated in his room painting, a friend came
to gossip. He told Gobei that the village people were
beginning to talk seriously about a spirit that had been
seen by no fewer than three of them. At first they
had laughed at the man who saw the ghost ; the second
man who saw it they were inclined not to take quite
seriously ; but now it had been seen by one of the village
elders, and so there could be no doubt about it.
' Where do they see it ? ' asked Gobei.
4 They say that it appears under your old willow tree
between eleven and twelve o'clock at night — the tree
that hangs some of its boughs out of your garden into
the street/
'That is odd,' remarked Gobei. 'I can remember
hearing of no murder under that tree, nor even spirit
connection with any of my ancestors ; but there must be
something if three of our villagers have seen it. Yet,
again, where there is an old willow tree some one is sure
to say, sooner or later, that he has seen a ghost. If there
is a spirit there, I wonder whose it is ? I should like to
paint the ghost if I could see it, so as to leave it to my
descendants as the last ominous sign on the road which
has led to the family's ruin. That I shall make an effort
347
Ancient Tales and Folklore of Japan
to do. This very evening I will sit up to watch for the
thing.'
Never had Gobei been seized with such energy before.
He dismissed his friend, and went to bed at four o'clock in
the afternoon, so as to allow himself to be up at ten
o'clock. At that hour his servant awoke him ; but even
then he could not be got up before eleven. By twelve
o'clock, midnight, Gobei was at last out in his garden,
hidden in bushes facing the willow. It was a bright
night, and there was no sign of any ghost until after one
o'clock, when clouds passed over the moon. Just when
Gobei was thinking of going back to bed, he beheld,
arising from the ground under the willow, a thin column
of white smoke, which gradually assumed the form of
a charming girl.
Gobei stared in astonishment and admiration. He
had never thought that a ghost could be such a vision of
beauty. Rather had he expected to see a white, wild-
eyed, dishevelled old woman with protruding bones, the
spectacle of whom would freeze his marrow and make his
teeth clatter.
Gradually the beautiful figure approached Gobei, and
hung its head, as if it wished to address him.
* Who and what are you ? ' cried Gobei. ' You seem
too beautiful, to my mind, to be the spirit of one who is
dead. If you are indeed spectral, do tell me, if you may,
whose spirit you are and why you appear under this
willow tree ! '
6 1 am not the spirit or ghost of man, as you say,'
answered the spirit, ' but the spirit of this willow tree.'
' Then why do you leave the tree now, as they tell
348
A Willow Tree and Family Honour
me you have done several times within the last ten
days ? '
c I am, as I say, the spirit of this willow, which was
planted here in the twenty-first generation of your family.
That is now about six centuries ago. I was planted to
mark the place where your wise ancestor buried a treasure
— twenty feet below the ground, and fifteen from my stem,
facing east. There is a vast sum of gold in a strong iron
chest hidden there. The money was buried to save your
house when it was about to fall. Never hitherto has
there been danger ; but now, in your time, ruin has come,
and it is for me to step forth and tell you how by the
foresight of your ancestor you have been saved from dis-
gracing the family name by bankruptcy. Pray dig the
strong box up and save the name of your house. Begin
as soon as you can, and be careful in future/
Then she vanished.
Gobei returned to his house, scarcely believing it
possible that such good luck had come to him as the spirit
of the willow tree planted by his wise ancestor had said.
He did not go to bed, however. He summoned a few of
his most faithful servants, and at daybreak began digging.
What excitement there was when at nineteen feet they
struck the top of an iron chest ! Gobei jumped with
delight ; and it may almost be said that his servants did
the same, for to see their honoured master's name fall into
the disgrace of bankruptcy would have caused many of
them to disembowel themselves.
They tore and dug with all their might, until they
had the huge and weighty case out of the hole. They
broke off the top with pickaxes, and then Gobei saw a
349
Ancient Tales and Folklore of Japan
collection of old sacks. He seized one of these ; but the
age of it was too great. It burst, and sent rolling out over
a hundred immense old-fashioned oblong gold coins of
ancient times, which must have been worth £30 each.
Gobei Yuasa's hand shook. He could hardly realise as
true the good fortune which had come to him. Bag after
bag was pulled out, each containing a small fortune, until
finally the bottom of the box was reached. Here was
found a letter some six hundred years of age, saying :
' He of my descendants who is obliged to make use of
the treasure to save our family reputation will read aloud
and make known that this treasure has been buried by me,
Fuji Yuasa, in the twenty-first generation of our family,
so that in time of need or danger a future generation will
be able to fall back upon it and save the family name. He
whose great misfortune necessitates the use of the treasure
must say : " Greatly do I repent the folly that has
brought the affairs of our family so low, and necessitated
the assistance of an early ancestor. I can only repay such
by diligent attention to my household affairs, and also
show high appreciation and give kindness to the willow
tree which has so long been watching and guarding my
ancestor's treasure. These things I vow to do. I shall
reform entirely."
Gobei Yuasa read this out to his servants and to his
friends. He became a man of energy. His lands and
farms were properly taken care of, and the Yuasa family
regained its influential position.
Gobei painted a kakemono of the spirit of the willow
tree as he had seen her, and this he kept in his own room
during the rest of his life. It is the famous painting, in
350
A Willow Tree and Family Honour
the Yuasa Gardens to-day, which is called ' The Willow
Ghost,1 and perhaps it is the model from which most of
the willow-tree-ghost paintings have sprung.
Gobei fenced in the famous willow tree, and attended
to it himself ; as did those who followed him.
351
LVII
THE CAMPHOR TREE TOMB
FIVE ri (ten miles) from Shirakawa, in the province of
Iwaki, there is a village called Yabuki-mura. Close by is
a grove some 400 feet square. The trees used to include
a monster camphor nearly 150 feet in height, of untold
age, and venerated by villagers and strangers alike as
one of the greatest trees in Japan. A shrine was erected
to it in the grove, which was known as the Nekoma-myojin
forest ; and a faithful old man, Hamada Tsushima, lived
there, caring for the tree, the shrine, and the whole grove.
One day the tree was felled ; but, instead of withering
or dying, it continued to grow, and it is still flourishing,
though lying on the ground. Poor Hamada Tsushima
disembowelled himself when the sacred tree had been cut
down. Perhaps it is because his spirit entered the sacred
tree that the tree will not die. Here is the story : —
On the i yth of January in the third and last year of
the Meireki period — that is, 1658 — a great fire broke out
in the Homyo-ji Temple, in the Maruyama Hongo
district of Yedo, now Tokio. The fire spread with such
rapidity that not only was that particular district burned,
352
CHOGORO AND HIS MEN FAIL TO MOVE THE
KUSUNOKI TREE
The Camphor Tree Tomb
but also a full eighth of Yedo itself was destroyed. Many
of the Daimios' houses and palaces were consumed. The
Lord Date Tsunamune of Sendai, one of the three
greatest Daimios (who were Satsuma, Kaga, Sendai), had
the whole of his seven palaces and houses destroyed by
the fire ; the other Daimios or feudal Jords lost only one
or two.
Lord Date Tsunamune resolved to build the finest
palace that could be designed. It was to be at Shinzenza,
in Shiba. He ordered that no time should be lost, and
directed one of his high officials, Harada Kai Naonori, to
see to the matter.
Harada, accordingly, sent for the greatest house-
building contractor of the day, one Kinokuniya Bunzaemon,
and to him he said :
' You are aware that the fire has destroyed the whole
of the town mansions of Lord Date Tsunamune. 1 am
directed to see that the finest palace should be immediately
built, second to none except the Shogun's. I have sent
for you as the largest contractor in Yedo. What can
you do ? Just make some suggestions and give me your
opinion/
* Certainly, my Lord, I can make plenty of suggestions ;
but to build such a palace will cost an enormous amount
of money, especially now after this fire, for there is a great
scarcity of large timber in the land.'
* Never mind expenses/ said Harada. ' Those I shall
pay as you like and when you like ; I will even advance
money if you want it.'
* Oh, then/ answered the delighted contractor, < I will
start immediately. What would you think of having a
353 45
Ancient Tales and Folklore of Japan
palace like that of Kiftkakuji in Kyoto, which was built by
the Shogun Ashikaga ? What I should build would be a
finer mansion than that of the present Shogun — let alone
those of any Daimio. The whole of the hagi1 to be
made out of the rarest woods ; the tokobashira 2 to be
of the nanten, and ceilings of unjointed camphor -tree
boards, should we be able to find a tree of sufficient size.
I can find nearly everything, except the last, in my own
stocks ; the camphor trees are difficult. There are but
few ; they are mostly sacred, and dangerous to interfere
with or obtain. I know of one in the forest of Neko-
ma-myojin, in Iwaki Province. If I can get that tree, I
should indeed be able to make an unjointed ceiling, and
that would completely put other palaces and mansions in
the second rank/
' Well, well, I must leave all this to you/ said Harada.
* You know that no expense need be spared so long as
you produce speedily what is required by Lord Date
Tsunamune.'
The contractor bowed low, saying that he should set
to and do his best ; and he left, no doubt, delighted at so
open a contract, which would enable him to fill his pockets.
He set about making inquiries in every direction, and
became convinced that the only camphor tree that would
suit his purpose was the one before referred to — owing
chiefly to its great breadth. Kinokuniya knew also that
the part of the district wherein lay this tree belonged to
or was under the management of Fujieda Geki, now in
the Honjo district of Yedo acting as a Shogun's retainer,
well off (receiving 1200 koku of rice a year), but not
1 Shelves. 2 Kakumono corner-post.
354
The Camphor Tree Tomb
over scrupulous about money, of which he was always
in need.
Contractor Kinokuniya soon learned all about the
man, and then went to call.
'Your name is Kinokuniya Bunzaemon, I believe.
What, may I ask, do you wish to see me about ? ' said
Fujieda.
' Sir,' said the contractor, bowing low, ' it is as you
say. My name is Kinokuniya Bunzaemon, and I am a
wood contractor of whom perhaps your Lordship has
heard, for I have built and supplied the wood for many
mansions and palaces. I come here craving assistance
in the way of permission to cut trees in a small forest
called Nekoma-myojin, near the village called Yabuki-
mura, in the Sendai district/
The contractor did not tell Fujieda Geki, the Shogun's
retainer or agent, that he was to build a mansion for the
Daimio Date Tsunamune, and that the wood which he
wanted to cut was within that Daimio's domains. For he
knew full well that the Lord Date would never give him
permission to cut a holy tree. It was an excellent idea
to take the Daimio's trees by the help of the Shogun's
agent, and charge for them fully afterwards. So he
continued :
' 1 can assure you, sir, this recent fire has cleared the
whole market of wood. If you will assist me to get what
I want I will build you a new house for nothing, and by
way of showing my appreciation I ask you to accept
this small gift of yen 200, which is only a little beginning.'
' You need not trouble with these small details,' said
the delighted agent, pocketing the money, ' but do as
355 45 A
Ancient Tales and Folklore of Japan
you wish. I will send for the four local managers and
head-men of the district wherein you wish to cut the trees,
and I will let you know when they arrive in Yedo. With
them you will be able to settle the matter.'
The interview was over. The contractor was on the
high road, he felt, to getting the trees he required, and
the money-wanting agent was equally well pleased that so
slight an effort on his part should have been the means of
enriching him by yen 200, with the promise of more and
a new house.
About ten days later four men, the heads of villages,
arrived in Yedo, and presented themselves to Fujieda, who
sent for the timber contractor, telling the four, whose
names were Mosuke, Magozaemon, Yohei, and Jinyemon,
that he was pleased to see them and to note how loyal
they had been in their attendance on the Shogun, for that
he, the Shogun, had had his palace burned down in the
recent fire, and desired to have one immediately built,
the great and only difficulty being the timber. ' I am told
by our great contractor, to whom I shall introduce you
presently, that the only timber fit for rebuilding the
Shogun's palace lies in your district. I myself know
nothing about these details, and I shall leave you gentle-
men to settle these matters with Kinokuniya, the con-
tractor, so soon as he arrives. I have sent for him. In the
meantime consider yourselves welcome, and please accept
of the meal I have arranged in the next room for you.
Come along and let us enjoy it.'
Fujieda led the four countrymen into the next room,
and ate with them at the meal, during which time
Kinokuniya the contractor arrived, and was promptly
356
The Camphor Tree Tomb
ushered into their presence. The meal was nearly at an
end.
Fujieda introduced the contractor, who in his turn
said :
c Gentlemen, we cannot discuss these matters here in
the house of Lord Fujieda the Shogun's agent. Now that
we know one another, let me invite you to supper ; at
that I can explain to you exactly what I want in the way
of trees out of your district. Of course, you know my
family are subjects of your feudal lords, and that we are
therefore all the same/
The four countrymen were delighted at so much
hospitality. Two meals in an evening was an extraordinary
dissipation for them, and that in Yedo ! My word, what
would they not be able to tell their wives on their return
to the villages ?
Kinokuniya led the four countrymen off to a restaurant
called Kampanaro, in Ryogoku, where he treated them
with the greatest hospitality. After the meal he said :
' Gentlemen, I hope you will allow me to hew timber
from the forest in your village, for it is impossible for me
otherwise to attempt any further building on a large
scale.'
' Very well, you may hew/ said Mosuke, who was the
senior of the four. 'Since the cutting of the trees in
Nekoma-myojin forest is as it were a necessity for our
lord, they must be cut ; it is, in fact, I take it, an order
from our lord that the trees shall be cut ; but I must re-
mind you that there is one tree in the grove which cannot
be cut amid any circumstances whatever, and that is an
enormous and sacred camphor tree which is very much
357
Ancient Tales and Folklore of Japan
revered in our district, and to which a shrine is erected.
That tree we cannot consent to have cut.'
' Very well/ said the contractor. * Just write me a
little permit, giving me permission to cut any trees except
the big camphor, and our business will be finished.7
Kinokuniya had by this time in the evening taken his
measure of the countrymen — so shrewdly as to know that
they were probably unable to write.
* Certainly,' said Mosuke. c Just you write out a little
agreement, Jinyemon.'
4 No : I would rather you wrote it, Mago,' said
Jinyemon.
' And I should like Yohei to write it,' said Mago.
* But I can't write at all/ said Yohei, turning to
Jinyemon again.
' Well, never mind, never mind,' said Kinokuniya.
' Will you gentlemen sign the document if I write it ? '
Why, of course, they all assented. That was the best
way of all. They would put their stamps to the docu-
ment. This they did, and after a lively evening departed
pleased with themselves generally.
Kinokuniya, on the other hand, went home fully con-
tented with his evening's business. Had he not in his
pocket the permit to cut the trees, and had he not written
it himself, so as to suit his own purpose ? He chuckled
at the thought of how neatly he had managed the
business.
Next morning Kinokuniya sent off his foreman,
Chogoro, accompanied by ten or a dozen men. It took
them three days to reach the village called Yabuki-mura,
near the Nekoma-myojin grove ; they arrived on the
358
The Camphor Tree Tomb
morning of the fourth day, and proceeded to erect a
scaffold round the camphor tree, so that they might the
better use their axes. As they began chopping off the
lower branches, Hamada Tsushima, the keeper of the
shrine, came running to them.
' Here, here ! What are you doing ? Cutting down
the sacred camphor ? Curse you ! Stop, I tell you ! Do
you hear me ? Stop at once ! '
Chogoro answered :
' You need not stop my men in their work. They are
doing what they have been ordered to do, and with a full
right to do it. I am cutting down the tree at the order
of my master Kinokuniya, the timber contractor, who has
permission to cut the tree irom the four head-men sent to
Yedo from this district.'
c I know all that,' said the caretaker ; ' but your permis-
sion is to cut down any tree except the sacred camphor.'
1 There you are wrong, as this letter will show you,'
said Chogoro ; ' read it yourself.' And the caretaker, in
great dismay, read as follows : —
To Kinokuniya Bunzaemon,
Timber Contractor, Yedo.
In hewing trees to build a new mansion for our lord, all the
camphor trees must be spared except the large one said to be
sacred in the Nekoma-myojin grove. In witness whereof we set
our names.
JINYEMON ; MAGOZAEMON ; MOSUKE ; YOHEI.
Representing the local County Officials.
The caretaker, beside himself with grief and astonish-
ment, sent for the four men mentioned. On their arrival
each declared that he had given permission to cut anything
359
Ancient Tales and Folklore of Japan
except the big camphor ; but Chogoro said that he could
not believe them, and in any case he would go by the
written document. Then he ordered his men to continue
their work on the big camphor.
Hamada Tsushima, the caretaker, did harakiri, dis-
embowelling himself there and then ; but not before telling
Chogoro that his spirit would go into the camphor tree, to
take care of it, and to wreak vengeance on the wicked
Kinokuniya.
At last the efforts of the men brought the stately tree
down with a crash ; but then they found themselves unable
to move it. Pull as they might, it would not budge.
Each time they tried the branches seemed to become alive ;
faces and eyes became painful with the hits they got from
them. Pluckily they continued their efforts ; but it was
no use. Things got worse. Several of the men were
caught and nearly crushed to death between the branches ;
four had broken limbs from blows given in the same way.
At this moment a horseman rode up and shouted :
' My name is Matsumaye Tetsunosuke. I am one of
the Lord of Sendai's retainers. The board of councillors
in Sendai have refused to. allow this camphor tree to be
touched. You have cut it, unfortunately. It must now
remain where it is. Our feudal lord of Sendai, Lord Date
Tsunamune, will be furious. Kinokuniya the contractor
planned an evil scheme, and will be duly punished ; while
as for the Shogun's agent, Fujieda Geki, he also must be
reported. You yourselves return to Yedo. We cannot
blame you for obeying orders. But first give me that
forged permit signed by the four local fools, who, it is
trusted, will destroy themselves.'
The Camphor Tree Tomb
Chogoro and his men returned to Yedo. A few days
later the contractor was taken ill, and a shampooer was
sent to his room. A little later Kinokuniya was found
dead ; the shampooer had disappeared, though it was im-
possible for him to have got away without being seen !
It is said that the spirit of Hamada Tsushima, the caretaker,
had taken the form of the shampooer, in order to kill the
contractor. Chogoro became so uneasy in his mind that
he returned to the camphor tree, where he spent all his
savings in erecting a new shrine and putting in a caretaker.
This is known as the Kusunoki Dzuka (The Camphor
Tree Tomb). The tree lies there, my story-teller tells
me, at the present day.
Printed by R. & R. CLARK, LIMITED, Edinburgh.
AP
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